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LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 

PRINCETON,     N.    J. 

Presented  by 

Division..lJ.Z^...CL  IcH  ID 


V 


^«  OF  WHSe^ 


Studies  in 


!AN  2^  1924 


<^<?Z/Jctrii  cciiN'S^v' 


Ephesians. 


A.   R.   COCKE, 


Pastor  at  \Va\nesboko,  Va.;  Pkofessor  ok  PHiLOSornv  in  the 
Vai.lev  Seminarv. 


'Er  ro/i;    'tTCDvpavioig. 


FLtWING    H.   REVELL   COMPANY 
CHICAGO:  I  NEW   YORK  : 

1^8    AMJ    ISO   MADISON    STREET         |  30    I'NION    SQUARE,     EAST 

fuhlisherx  of  KraiKjelical  Lilerutuir, 


Entered  according  to  Act  of  Congress,   in  tlie  year  1892.   by 

FLEMING    H.    REVELL   COMPANY, 

111   the  Office  of    the  Librarian  of   Congress  at  Washington. 

Ai,i.   Rights   Rrserveu. 


TO 

Col.  Bennett  H.  Younj;,  the  distini^uished  laynr.ui  wlio  con- 
ceived  and   made    possible    the    Kentucky   scheme    of 
syiiodical  evangelism  whence  have  tlowed  so  many 
streams  of  blessing  to  refresh  and  uladden  our 
Southern    Zion,   this    volume   is   inscribed 

BY  THE    AUTHOR. 


# 


PREFACE 


The  desire  expressed  l)y  Mrs.  W.  C  Buchanan  of  Nayoga, 
Japan,  to  possess  the  study  entitled,  "The  Whole  Armor  of 
God,"  first  suggesteil  the  publication  of  this  little  volume. 
The  wishes  of  one  who  has  so  beautifully  given  her  accom- 
plished life  to  the  Muster,  were  not  to  1)6  disregarded.  Othei's 
of  my  congregation  also  have  indicated  that  they  would  be 
pleased  to  possess  these  discourses  in  a  permanent  form. 

Distrust  of  my  ability  to  edify  the  public  would  have  pre- 
vented this  venture  but  for  the  kindness  of  Prof.  J.  A  Quarles, 
D.  D..  of  Washington  and  Lee  University,  in  carefully  examin- 
ing the  manuscript  and  pronouncing  a  very  favorable  .judg- 
ment upon  it. 

Rev.  William  Dinwiddle,  D.  D.,  and  Rev.  Peyton  H.  Hogc, 
D.  D.,  also  examined  the  manuscript  and  made  valuable  sugges- 
tions. Approval  from  such  eminent  .'luthorities  induced  the 
author  to  believe  that  these  studies  misrht  be  of  service  to  God's 
people. 

These  discourses  are  the  work  of  a  busy  pastor.  They  were 
intended  for  the  people  of  his  own  charge,  with  no  thought  of 
their  ever  being  under  the  eye  of  the  general  public.  No  efforts 
at  scholarship  were  made,  and  now  they  are  given  to  the  pub- 
lishers as  written  for  his  Wednesday  evening  lectures  ;  amid  the 
press  of  duties,  time  fails  to  make  many  improvements  that 
could  be  desired. 

Every  work  upon  Ephesians  within  the  author's  reach  has 
been  laid  under  tribute,  and  the  results  of  the  work  are  given 
williout  its  processes.     Without  endorsing  the  peculiar  views  of 

L5J 


6  PREFACE. 

any,  the  best  thinjz;s  in  Ellicott,  Mi-yfi",  Kailie,  Alford,  Darby, 
and  Calvin  liave  been  considered,  and  in  many  places  wrought 
out  in  the  studies.  It  is  hoped  that  the  good  sense  of  Ellicott, 
the  acuteness  of  Meyer,  the  spirituality  of  Darby,  and  thi- 
orthodoxy  of  Calvin  have  to  some  extent  at  least  impressed 
themselves  upon  this  little  work.  Hence  the  reader  will  see  that 
originality  has  not  been  aimed  at,  that  the  appearance  of 
technical  learning  has  been  avoided,  and  that  the  only  en- 
deavor has  been  to  give  the  people  the  true  meaning  of  God's 
spirit  in  this  Epistle. 

It  has  been  very  gratifying,  while  pursuing  these  studies  in 
biblical  theology,  to  tind  the  conclusions  of  a  mature  exegesis  of 
the  Scriptures,  every  word  of  which  is  God's  inspired  revelation, 
confirming  tlic  system  of  Divinity  received  from  the  lips  of  the 
illustrious  Dr.  Dabucy  who  adorned  the  chair  of  systenuitic 
theology  in  Union  Seminary  while  the  writer  attended  that  seat 
of  learning.  Modern  biblical  theology  establishes  the  truths 
set  forth  in  the  Westminster  Confession,  and  greets  systematic 
theology  as  queen  of  the  .sciences. 

Should  this  little  work  call  the  attention  of  my  young  breth- 
ren in  the  ministry  to  the  expository  method  of  treating  God's 
truth  in  homiletic  work,  or  profit  God's  people  in  their  devo- 
tional study  of  this  precious  portion  of  His  word,  my  prayers 
will  have  been  answered. 

Wayneiiboro,  T7{.,  Sept.  1,  ISH'i. 


CONTENTS. 


I.     (tOd's  Pukposic  Tow.vkd  Is  ix  C'hhist •     9 

II.     Pkayek  to  the  (Jod  ok  ouk  Loud  Jesus  Cukist.      24 

III.  One  New  Max 37 

IV.  Pkayeu   to   the    Father  of  oi'r    Lord    Jesis 

Christ 52 

V.     Principles  of  Ciiriicii  Growth (54 

VI.     The  Christian  Walk T.5 

VII.     Imitators  of  God 87 

VIII.     The    Holy     Spirit    in    the     Eplstle    of    the 

Heaven'lies 98 

IX.     Christ  and  the  Church 112 

X.     The  Whole  Armor  of  God 124 


GOD'S    PURPOSE  TOWARD    US    IN 
CHRIST. 

A  STUDY  IN  EPHESIANS,  I  :  1-14. 

'■'•Having  made  known  unto  us  the  mystery  of 
His  7oili,  according  to  His  good  pleasure 
luhich  He  hath  purposed  in  Himself.'''' — 
Eph.  I :  g. 

''PHIS  portion  of  the  precious  word  dwells  upon 
1  the  purpose  of  Clod  in  regard  "  to  the  saints  " 
and  "  to  the  faithful  in  Christ  Jesus.  " '  "  The  faith- 
ful in  Christ  Jesus"  are  those  who  believe  in  Christ 
Jesus.  Their  state  and  condition  is  thus  noted, 
as  well  as  the  blessed  sphere  of  their  existence. 
The  Apostle  does  not  speak  much  of  the  means  of 
their  salvation,  but  of  the  l)lessedness  in  which 
God  has  placed  them  in  the  counsels  of  grace.  It 
is  blessed  to  learn  the  means  of  our  redemption, 
but  it  must  be  more  so  to  have  our  minds  occupied 
with  the  source  and  end  of  it  all.  God's  purpose 
is  the  source  and  eternal  blessedness  in  Christ  the 
end.  The  true  character  of  the  Christian  is  only 
found  in  those  things  to  which  he  is  called.  In 
this  calling  he  enjoys  God  himself,  being  brought 
so  near  to  Him  that  we  know  His  thoughts  and 
counsels.  The  soul  is  lifted  to  God,  and  moves  in 
the  sphere  of  His  thoughts  and  intentions.     Thus 

lEph.  1:1.  [9  J 


10  STUDIES  IN  EPBESIANS. 

we  learn  what  is  pleasing  to  Him,  and  what  is 
worthy  of  Him.  Hence,  character  is  given  to  the 
Christian,  and  the  fragrance  of  Heaven  lingers 
about  his  life. 

The  importance  of  our  understanding  God's 
purposes  may  be  also  indicated  in  another  partic- 
ular. Suppose  a  prince  adopts  some  one  of  his 
subjects.  If  now  we  wish  to  determine  the  place 
the  adopted  one  will  occupy  in  the  kingdom,  we 
seek  to  learn,  not  so  much  who  the  subject  was  or 
what  he  has  done,  as  the  thoughts  and  intentions 
of  the  prince  about  him.  The  question  is  what 
the  prince  is,  and  what  his  intentions  are.  So  our 
position  in  the  heavenlies  and  in  Christ  is  not 
looked  at  in  this  epistle  as  the  fruit  of  what  we  are 
or  of  what  we  do,  but  as  the  product  of  God's 
thoughts  and  purposes  about  us.  Hence,  study- 
ing those  purposes,  we  learn  the  source  of  all  spir- 
itual blessing.  God  gave  all.  He  placed  us  in 
the  heavenlies  and  in  Christ. 

Again,  this  study  is  important  because  here  Ave 
learn  the  measure  of  the  grace  which  will  be  be- 
stoAved  upon  us.  We  now  enjoy  *'  the  riches  of  his 
grace,"  and  yet  it  is  but  the  indication  of  the  work- 
ing in  us  to  fulfill  holy,  blessed,  and  glorious  pur- 
poses. Hence,  grace  is  proof  of  glory, — ^a  glory 
commensurate  with  His  purposes  and  His  counsels- 
God's  general  purpose  is  that  we  should  be 
blest   "with    all   spiritual   blessings  in    heavenly 


Gon-s  rriiPosE  towaiw  crs  ix  ckrist.     \\ 

places  in  Christ."  '  That  is  God's  mind  aljont  us. 
Every  spiritual  blessing  is  ours  in  the  heavenlies 
and  in  Christ.'-'  These  blessings  flow  from  God  un- 
der two  different  aspects.  He  is  viewed,  first,  as 
the  God  of  our  Lord  Jesus  Christ ;  and  second,  as 
the  Father  of  our  Lord  Jesus  Clirist.  The  first  re- 
lation he  l^ears  to  Clnist  as  man ;  tlie  second,  as 
Son.  He  bears  the  same  relation  to  us.  Christ 
says,  "My  God  and  your  God;"  "My  Father 
and  yoWY  Father."  Under  tliese  two  relations 
God  l)lesses  us  in  Christ  with  all  spiritual  bless- 
ings. 

Our  position  is  "  in  heavenly  places."  '  In  God's 
purpose  we  are  there,  and  to  God's  mind  we  are 
seated  there  with  Christ.  The  heavenlies  is  the 
sphere  of  our  lives  and  the  realm  of  perfect  spirit- 
ual l)lessing.  We  are  there  because  of  the  fact 
stated  in  the  next  two  wonderful  words  —  "in 
Christ." ' 

It  is  "  in  Christ "  that  every  spiritual  blessing 
flows  down  to  us.  All  these  blessings  come  by 
virtue  of  this  fiict,  that  we  are  "  in  Christ."  God 
looks  not  at  us,  Ijut  at  Christ,  and  blesses  us  as  he 
blesses  Christ.  Every  delight  and  every  benedic- 
tion of  God's  heart  goes  out  to  Christ,  and  in  Him 
to  us.  All  that  Christ  has,  we  have ;  we  are  loved 
as  Christ  is  loved.  How  blessed !  There  is  not 
one  blessing  into  which  Christ  has  entered,  into 

1  Verse  3.  '^  For  an  adniii-able  note,  see  Meyer  in  loco. 


12  STUDIES  IN  EPHESIAiTS. 

which   he   has   not   brought  us.     "  As   he   is,  so    / 
are  we.'" 

I.  To  be  more  specific,  one  purpose  in  God's 
unspeakable  counsels,  and  that  a  very  precious 
one,  is  that  we  shall  he  perfect  before  Him  in  glory. 

"  According  as  He  hath  chosen  us  in  Him  be- 
fore the  foundation  of  the  world,  that  we  should 
be  holy  and  without  blame  before  Him  in  love." '' 

There  is  the  out-going  of  the  heart  of  God. 
"  Chosen  "  ^  implies  delight  in  us.  Here  is  prefer- 
ence, and  it  is  in  the  same  blessed  sphere,  "  in 
Him."  "  Before  the  foundation  of  the  world." 
These  words  indicate  sovereignty,  but  not  mere 
sovereignty.  The  meaning  is  richer  than  that. 
God's  heart  was  set  upon  us  from  eternity.  His 
love  went  forth  to  choose  and  bless  us,  even  before 
the  world  existed.  We  are  chosen  to  something 
above  the  world.  We  were  before  the  world, 
chosen  out  of  it,  and  to  a  position  far  above  the 
world  "in  heavenly  places  in  Christ."  We  are 
not  "  of  the  world,"  but  are  "  in  Christ "  and  in 
the  heavenlies. 

The  purpose  unfolded  in  that  choosing  was  that 
we  should  be  "  holy  and  without  blame  before  him 
in  love."  This  blessing  is  Christ's  as  perfect  man. 
He  is  "  holy  and  without  blame  before  Him  in 
love."  Christ  is  this  as  He  stands  before  God. 
^  1  John  4  :  17.     '^  Verse  4.     •*  Chosen,  see  Meyer  in  loco. 


OOD'H  PURFOSE  TOWARD   US  IN  CHRIST.      13 

This  blessing,  then,  coiues  to  us  in  Christ  from  the 
God  of  our  Lord  Jesus  Christ. 

"  Holy  "  '  refers  to  character.  The  very  l^eing  is 
touched.  The  deep  principles  and  springs  of  the 
heart  are  to  be  made  right.  The  feeding  cells  of 
the  lily  are  pure,  that  the  surface  may  be  white  ; 
so  He  will  have  our  hearts  holy,  that  we  may  1)e 
"without  blame."  We  shall  be  perfect  in  holiness, 
lioly  anil  })ure  as  He  is  }>ure,  holy  as  our  Father 
in  heaven  is  holy. 

"Without  blame  "' refers  to  conduct.  Every 
thing  that  springs  from  ch^^racter,  whether  of  emo- 
tion or  thought  or  action,  will  he  al)Solutely  blame- 
less. How  sweet  is  that  word,  "without  blame.  " 
How  often  we  blame  ourselves !  But  God  pur- 
poses that  we  shall  be  so  pure  and  holy  that  our 
own  consciences  shall  never  blame  us,  the  holy  an- 
gels shall  never  l)lame  us,  Christ  shall  not  lilame 
us,  and  the  holy  and  omniscient  God  himself  shall 
never  see  aught  in  lieart  or  life  to  rein'ove. 

"  Before  Him." '  We  are  placed  l>efore  an  infinite 
and  perfect  (rod.  This  brings  out  in  perfect  de- 
light all  the  affections  in  our  spiritual  nature. 
Place  us  before  a  finite  or  imperfect  object;  after 
the  heart  has  been  disappointed  or  exhausted  it- 
self, it  turns  within  upon  the  void  immense,  cries 
out  for  something  higher  and  nobler,  nay,  for  some- 
thing infinite,  to  fill  it.     But  we  are  before  God 

1  Verse  4, 


14  STUDIES  IN  UPHESIANS. 

himself,  face  to  face,  and  He  now  vieAvs  us  as  pos- 
sessing His  nature,  "holy  and  without  blame;  "^ 
He  fills  us  "  with  all  the  fullness  of  God,"  and 
hence  we  are  thrilled  with  deathless  joy. 

The  sphere  of  it  all  and  the  ground  of  it  all 
is  love,  —  we  are  placed  there  "  in  love."  We 
have  reached  the  topmost  rung  of  glory.  "  God 
is  love."  "  He  that  dwelleth  in  love  dwelleth  in 
God,  and  God  in  him."'^  What  an  exalted,  blessed 
place  is  that !  We  are  reminded  of  the  last  fin- 
ishing; touch  in  the  descri})tion  of  the  golden  city. 
"  And  I  saw  no  temple  therein ;  for  the  T^ord  God 
Almighty  and  the  Lamb  are  the  tem})le  of  it." 
Then  no  temi)le  walls  shall  be  around  us,  and 
no  temple  domes  alcove  us,  but  we  shall  worship 
in  God  himself — God  beneath,  God  above  us, 
God  everywhere ;  the  perfect  sphere  of  a  perfect, 
l)lissful  life. 

II.  God's  second  })ur|)ose  was  that  we  should 
be  His  dear  ch'drlrcn. 

"  Having  })redestinated  us  unto  the  adojition  of 
children  by  Jesus  Christ  to  Himself,  according  to 
the  good  pleasure  of  His  will." "' 

He  does  not  desire  servants,  but  sons.  Here 
the  blessing  flows  from  Him  as  Father.  He  is  the 
Father  of  our  Lord  Jesus  Christ,  and  will  bring  us 
by  Jesus  Chri.st  into  the  position  of  sonship.  He 
would  fix  our  hearts  upon  Him  as  our  Father,  and 
1  Verse  4.  '^  I  John  4  ;  IH,  ^  Verse  5. 


GOD'S  PUB  FOSE  TO  WAND   irs   LV  CHRIST.       15 

draw  forth  from  our  hearts  the  affections  of  chil- 
dren in  trustful  love  to  Iliiii.  The  Prince  who 
takes  up  the  outcast  would  do  much  for  him  in 
simply  making  him  one  of  his  servants,  more  in 
making  him  an  officer,  and  yet  more  in  raising  him 
to  the  position  of  confidential  friend  and  adviser; 
but  more  cannot  be  conceived  than  that  he  should 
make  him  his  son,  with  all  implied  rights  and 
heirship.  Thus  Ave  are  advanced  l)eyond  perfect 
man,  and  even  beyond  the  angels,  into  the  sweet 
position  of  blessed  sonship.  Not  only  does  He  put 
us  in  the  position  of  sons  ;  He  inworks  the  heart  of 
sons.  In  our  souls  He  places  the  spirit  of  adop- 
tion, our  hearts  are  filled  with  filial  love  and  de- 
light, and  our  lips  ever  murmur,  "  Abba,  Father." 
Can  we  refrain  from  exclaiming,  with  the  Apostle 
John,  "  Behold,  what  manner  of  love  the  Father 
hath  l)estowed  upon  us,  that  we  should  be  called 
the  sons  of  God ! '" 

"By  Jesus  Christ."'  The  adoption  is  in  Christ 
and  with  Christ.  Only  through  Him  and  in  Him 
do  we  become  sons.  "  We  are  heirs  of  God  "  only 
as  we  arc  "joint-heirs  with  Christ." 

"In  the  Beloved,"^  is  of  course  a  reference  to 
Christ.  In  a  sense  it  is  equivalent  to  "in  Christ," 
but  is  a  richer  expression.  "  In  Christ  "  carries  the 
legal  attitude  of  l)eing  in  our  representative ;  "  in 
the  Beloved  "  marks  the  full  blessedness  resulting, 

^  1  Jobu  8  ;  1 .         -  Verse  5r         ''  Compare  verses  6  uud  3. 


16  STUDIES  JX  EPHESIANS. 

There  is  not  a  cloud.  The  1>rightest  smile  of  the 
Father's  face  is  ever  upon  us  ;  for  He  smiles  upon 
us  as  upon  "the  Beloved."  Our  acceptance  is  as 
complete  as  His.  The  Father  loves  us  as  He  loves 
Christ,  and  delights  in  us  as  He  delights  in  His 
well-beloved  Son.  Here  is  the  utmost  reach  of 
blessing;  we  find  ourselves  in  fellowship  "  with  the 
Father  and  with  His  Son  Jesus  Chri.st."  Realiz- 
ing the  infinite  love  of  the  Father,  the  last  long- 
ing of  the  child's  heart  is  satisfied. 

This  is  all  "  according  to  the  good  pleasure  of  His 
will.'"  Here  is  sovereignty.  It  is  sovereignty  bring- 
ing infinite  blessing.  There  is  benevolence  in  its 
expression.  The  good  and  lovable  in  His  will  ex- 
presses itself  in  making  us  His  children  and  in 
ministering  all  spiritual  blessings  to  us.  Our  bless- 
ing is  not  measured  by  what  we  are,  but  liy  the 
good  pleasure  of  His  will.  New  songs  of  praise 
burst  from  our  lips  as  we  realize  the  glorious  grace 
that  has  made  us  children,  and  in  the  sweetness 
of  unquestioned  devotion,  we  whisper,  "Abba, 
Father." 

III.  Another  counsel  of  God  is  to  put  all  things 
under  the  headship  of  Christ,  and  in  Him  to  (jive  us  an 
inheritance. 

"  That  in  the  dispensation  of  the  fullness  of  times 
He  might  gather  together  in  one  all  things  in  Christ, 
both  which  are  in  heaven,  and  which  are  on  earth. "'^ 
'  Verse  5.  '^  Verse  10. 


a<)I)\S  PURrOUE  TOWARD   US  IX  CHRIST.      17 

"  All  things  .  .  .  which  arc  on  earth."  The  earth 
is  his  inheritance,  and  everything  in  it.  The 
mountain  streams,  lea) ting  forth  in  j^urity  and 
singing  to  the  hills,  are  His.  The  deep  rivers,  flow- 
ing on  in  peace,  ])earing  wealth  and  fertility  upon 
their  Avaters,  are  His.  The  great  oceans,  carrying 
upon  their  pulsing  bosoms  the  commerce  of  the 
world  and  rocking  u})on  its  waves  the  navies  of 
the  nations,  are  His  to  their  farthest  limits.  To 
Him  belong  the  living  things  that  move  in  her 
vast  depths,  and  the  hidden  treasures  which  strew 
her  beds.  The  vast  continents,  their  cities  of 
wealth  and  power,  their  plains  beauteous  with 
flowers  and  golden  harvests,  their  mountain 
ranges  raising  their  broad  shoulders  to  the  heav- 
ens, hiding  within  their  hearts  the  iron,  the  silver 
and  gold,  the  lofty  peaks  lifting  themselves  and 
with  crystal  spear  piercing  the  eternal  blue, —  all 
are  His.  And  as  our  earth  one  day  clad  in  re- 
demption beauty  and  glory  moves  on  her  happy 
orbit,  her  song  shall  be,  "  I  am  his." 

"  Which  are  in  the  heavens."  Look  out  some 
clear  night,  when  the  heaven  is  covered  with  stars, 
as  if  God  had  taken  His  great  hand  full  of  dia- 
monds and  sown  the  heavens  with  jewels.  Tell 
their  number,  their  beauty  and  splendor,  or  stand 
at  God's  throne  and  look  down  ujton  tlie  million 
worlds  that  dance  at  His  feet  —  far  as  natural  eye 
can  reach  or  telescope  can  pierce  —  far  as  God's 


18  STUDIES  IN  EPHESIAyS. 


omniscient  eye  can  see  His  worlds,  and  they  are 
all  His.  Then  gaze  upward  in  the  great  dome 
of  worlds  that  move  above  God's  throne  —  with 
natural  eye  see  millions,  with  telescope  discern 
millions  more,  and  now  with  God's  omniscience 
behold  the  vast  plenitude  of  resplendent  systems 
which  sprung  from  His  hand.  All  are  under 
Christ  as  their  Lord-head  and  ruler.  World  on 
world,  satellite  on  satellite,  suns  on  suns,  systems 
on  systems,  out  to  where  the  last  world  as  a 
lone  sentinel  keeps  watch  upon  the  outposts  of 
infinity, —  all  is  Christ's.  Christ  is  "heir  of  all 
things." 

Heaven  is  His.  He  prepared  its  mansions  for 
His  people.  Behold  it,  vast  and  beautiful,  with 
jasper  walls,  the  city  "  like  unto  pure  gold  clear^s 
crystal ; "  her  twelve  foundations  garnished  with 
all  manner  of  precious  stones ;  her  gates  of  pearl, 
opening  with  harmonious  sound  "  on  golden  hinges 
turning."  and  revealing  streets  of  pure  gold  as  it 
were  transparent  glass;  walk  upon  the  "sea  of 
glass  mingled  with  fire,"  stand  before  the  great 
throne,  and  ask  God,  "Whose  is  all  this  glory?" 
The  answer  conies  from  the  deep  voice  of  God 
mingled  with  angelic  choirs  and  the  sweet  sym- 
phony of  the  golden  chimes :  "  My  purpose  is  to 
gather  together  in  one  all  things  in  Christ." 

The  principalities  and  powers,  with  all  the  shin- 
ing ranks,  are  his.     Indeed,  we  need  specify  no 


GOD'S  ruuronE  towaiw  us  liV  VII hist.     19 

lonuer.  "  The  Father  hath  loved  the  Son,  and 
hath  liiven  all  things  into  His  hands." 

"  The  redeeming  work  of  Jesus  Christ  was  de- 
signed to  annul  this  divided  state  in  the  universe, 
so  that  this  gathering  together  again  should  rest  on, 
and  have  its  foundation  in,  Christ  as  the  central 
point  of  union  and  supj)ort,  without  which  it  could 
not  emerge." '  This  gathering  of  all  things  together 
in  one  in  Christ  is  now  in  course  of  develo})ment. 
And  as  the  divine  result,  when  all  things  shall  be 
suhducd  unto  him,  God  is  "■  all  in  all." 

Christ  is  then  heir  of  all  things,  and  verse  eleven 
tells  us,  "  in  whom  we  have  an  inheritance."-'  "  In 
('hrist "  we  find  the  cause  and  the  right  to  the  in- 
heritance. We  are  "heirs  of  God  "  because  "joint- 
heirs  with  Christ."  The  inheritance  incorruptible, 
undefiled,  and  that  fadeth  not  away,  comes  to  us 
l)y  virtue  of  union  with  Him.  This  epistle  dwells 
with  much  delight  upon  the  saints'  (the  church's) 
l)ortion  as  in  Christ. 

How  sweet  too!  The  loved  One  l)rings  us  into 
all  things  He  himself  enjoys,  and  introduces  us  as 
joint-heirs  unto  all  He  has.  Even  tlic  character- 
istics of  His  personal  happiness  are  made  tribute 
to  the  happiness  of  His  saints.  Has  He  peace? 
"  My  peace  I  give  unto  you."  Has  He  joy  ? 
"  Tliat  ^[y  joy  might  remain  in  you."     Has  He 

'  Sec  -Meyer's  note  on  verse  10,  wliieh  deserves  to  he  written 
in  letters  of  gold.  ••  Verse  1  1. 


20  STUDIES  IX  EPHESIANS. 

glory?     "  The  glory  which  Thou  gavest  Me  I  have 
given  them."     "  All  things  are  yours." 

0  the  wonderful  purposes  of  Go(J  toward  us ! 
Already  the  infinite  love  which  is  Christ's  eternal 
portion  flows  in  rising  tides  of  glory  and  bliss 
clown  into  our  souls,  and  lifts  us  to  the  throne 
whence  we  can  look  out  upon  "the  breadth  and 
length  and  depth  and  height."  ■* 

The  inheritance  is  not  yet  fully  ours,  nor  has 
Christ  taken  complete  possession  of  His.  When 
He  does,  He  will  have  all  His  joint-heirs  with 
Him. 

Then  is  the  inheritance  assured  ?  — Yea.  Can  we 
fail  to  attain  it? — Never.  The  Apostle  assigns  a 
blessed  trinity  of  reasons  to  assure  us,  and  gives 
us  perfect  certainty  to  cheer  our  hearts.  The  first  / 
is  that  He  who  assigned  this  heritage  "  worketh  all  "^ 
things  after  the  counsels  of  His  own  will." '  If  He 
worked  only  some  things,  why,  then  there  would 
be  some  uncertainty,  but  "  all "  is  absolute.  He 
"  worketh  all^  things,"  and  the  counsel  of  that 
blessed  will,  all  full  of  lienediction  and  blessing,  is 
ever  accomplished. 

The  second  reason  is,  the  sealing  with  the  Spirit.  "^ 
"After  that  ye  believed  ye  were  sealed  with  the 
Holy  Spirit  of  promise."  ^  This  sealing  is  "  an  in- 
dul)itable  guarantee,  received  in  one's  own  con- 
sciousness." "  The  Si)irit  itself  beareth  witness  with 
1  Verse  11,  '^  Verse  13. 


OOD'S  PURPOSE  TOWARD   US  IN  CHRIST.      21 

our  si)irit  that  we  are  the  children  of  God  ;  and  if 
children,  then  heirs ;  heirs  of  God,  and  joint-heirs 
with  Christ." ' 

The  third  ui'ound  of  certainty  is  the  earne>^t  of  the 
Spirit.'  We  liave  this  as  guarantee  of  the  comple- 
tion of  the  work.  He  is  the  foretaste  of  the 
fullness  of  the  inheritance,  a  kind  of  advance 
payment  making  good  the  whole.  The  whole 
])urchased  possession  is  thereby  assured.  What 
perfect  security !     "  How  firm  a  foundation  !  " 

Let  us  never,  while  our  feet  Avalk  the  earth  or 
through  the  eternity  when  they  tread  the  golden 
streets,  cease  to  rememl)er  and  cherish  the  ulti- 
mate design  of  God  which  lies  at  the  heart  of 
all  these  purposes.  We  have  been  examining  a 
golden  casket  garnished  with  jewels,  Init  within 
we  find  the  priceless  gem  i)urchased  with  blood  on 
Calvary. 

All  the  purposes  mentioned  above  terminate 
upon  us.  The  intention  of  God  as  bringing  forth 
from  us  glory  to  Himself,  is  now  to  be  looked  at. 

The  first  and  second  purposes  recorded  in  the 
fourth  and  fifth  verses  have  as  their  perfect  fruit- 
age, "  the  praise  of  the  glory  of  His  grace." ''  Here 
is  God's  deeper  purpose  in  making  us  holy  and 
without  blame  and  in  giving  us  the  adoption. 
He  would  have  the  glory  of  this  grace  exalted. 
God's  heart  went  forth  in  grace  to  us,  and  now  we 

•  Rom.  S:  16.  17.  2  Verse  14. 


STUDIES  IN  EPHESIAXS. 


should  reflect  and  praise  the  glory  of  that  match- 
less grace.  It  was  all  of  grace.  In  redeeming  us 
through  His  blood  and  in  forgiving  our  sins  we 
find  it  all  to  be  "  according  to  the  riches  of  His 
grace."  We  taste  the  riches  of  grace,  and  then  we 
set  forth  the  glory  of  His  grace. 

The  deeper  design  which  lies  as  the  center  of 
the  third  i)ur[)ose,  is  "  that  we  should  be  to  the 
praise  of  his  glory." '  It  now  no  longer  speaks  of 
grace.  It  is  glory.  We  have  the  inheritance ;  we  are 
with  Christ  in  the  glory ;  and  now  set  forth  to 
the  universe  His  glory.  The  highest  character  of 
His  glory  is  seen  in  those  exalted  with  Him  in  the 
glory.  The  very  final  cause  of  all  is  that  we 
"might  redound  to  the  praise  of  His  glory." 
The  ultimate  aim  at  every  step  in  the  predestinat- 
ing, the  adopting,  the  gathering  together  in  one 
in  Christ,  the  sealing,  and  the  earnest  given,  is 
"  unto  the  praise  of  His  glory."  Another  has 
said,  "  The  graces,  the  joys,  and  the  hopes  of  be- 
lievers are  declared  to  l)e  produced  in  them,  in 
order  to  make  known  the  riches  of  His  glory."  ■ 
The  fruits  of  righteousness  are  wrought  in  them 
by  Jesus  Christ  to  the  glory  and  ])raise  of  God. 
All  the  myriads  of  redeemed  saints  are  saved,  as 
the  Ai)Ostle  says,  "that  he  might  make  known  the 
riches  of  His  glory  in  vessels  of  mercy  which  He 

1  Verses  12,  14.  -Given  to  Christ.  Discourse  XVII. 


ooirs  punrosE  toward  us  list  cifRisr.     •>'.) 

had  afore  prepared  unto  ,i>lorv."  '  And  the  theme 
of  triumphant  .soni;-  which  sliall  ever  gush  from 
the  choirs  of  the  saints  in  heaven,  will  be,  "  Unto 
Him  be  glory." 

Christian  brother,  redeemed  "  according  to  the 
riches  of  His  grace,"  let  your  whole  life  here  be 
"  to  the  praise  of  the  glory  of  His  grace,"  and  then, 
when  seated  with  Christ  on  His  throne,  will  you 
ever  be  "unto  the  i)raise  of  His  glor^^" 

'  Rom.  9  :  23. 


PRAYER  TO  THE  GOD  OF  OUR 
LORD  JESUS  CHRIST. 

A  STUDY  IN  EPHESIANS,  I:  15-23. 

^'■Making  mention  of  you  in  my  prayers  ;  Ihat  the 
God  of  our  Lord  Jesus  Ch7'ist,  the  Father  of 
glory,  may  give  you  the  Spirit  of  msdom  and 
revelation  in  the  knowledge  of  Him.''^ — Eph.  1  ,• 
Hi,  17. 

I^HE  Apostle  has  gazed  into  the  counsels  of 
God,  and,  enraptured  with  the  vision,  bursts 
forth  into  prayer  and  thanksgiving.  He  links  the 
prayer  and  thanks  with  the  certainty  of  the  pur- 
poses of  God.  "  Wherefore"  takes  us  liack  to  Him 
"who  worketh  all  things  after  the  counsel  of  His 
own  will,"'  reminds  us  that  every  believer  is 
"sealed  with  the  holy  spirit  of  promise,"  ^  and  has 
received  "the  earnest  of  our  inheritance  until  the 
redemption  of  the  purchased  possession."^ 

The  scripture  gives  also  the  human  side  of  the 
work.  It  is  "  after  I  heard  of  your  faith  in  the 
Lord  Jesus  and  love  unto  all  the  saints."^  Here 
are  two  of  the  trinity  of  graces,  "  faith  "  and  "  love." 
Hope,  with  her  eyes  in  the  heavens,  lingers  close 
by  (vs.  18).  The  Apostle  now  looks,  not  at  God's 
purpose,  but  at  the  saint  here  on  earth  in    the 

1  Verse  11.  ^  Verse  13.  ^  Verse  14.  *  Versfe  15. 

[24] 


PRAYER   TO  THE  00 D  OF  OUR  LORD.  25 

exercise  of  His  spiritual  gifts.  Clirysostom  says  : 
"  He  everywhere  joins  and  cements  faith  and  love 
— a  wonderful  |)air." 

Faith  has  here  its  universal  character.  It  ever 
reposes  in  confidence  in  Christ.  All  God  says  is 
accepted,  but  Christ  is  the  center  of  His  revela- 
tion. Christ  is  the  "Word."  It  is  "Christ-cen- 
tered faith."  • 

Faith  is  never  complete  without  love.  Faith 
works  by  love.  All  who  are  in  Christ  are  the 
objects  of  His  love.  When  we  can  mount  up  to 
oui'  position  in  the  heavenlies  in  Christ,  we  can 
embrace  all  the  saints  and  our  hearts  take  in  all 
His  body.  Faith  and  love,  Christ  and  the  saints, 
how  much  there  is  in  these  words ! 

Much  ?  Yea !  and  it  kindles  flames  of  thanks- 
giving upon  the  Apostle's  heart.  Nay,  he  did  not 
"  cease  to  give  thanks."  '^  Heaven,  with  the  twin- 
beams  of  eternal  day,  was  dawning  in  their  souls. 
Faith  hatl  shot  its  light  through  the  darkness, 
and  rosy  warmth  had  flushed  the  skies.  A  song 
of  thankfulness  1n-eaks   from  the  lii)S  of  Paul. 

Thanksgivirig  deepens  into  prayer  for  the 
saints ;  joy  finds  perfect  fruitage  in  longing  for 
fuller  blessings  to  rest  upon  them.  He  ever 
makes  mention  of  them  in  his  prayers. 

It  is  a  holy  moment.  Paul  is  praying.  Draw 
the  curtains,  and  listen  to  the  inspired  longings. 

1  EUicott  in  loco.  '■'  Verse   16. 


2  r>  s  T  irnijss  in  ephes  ians. 

Nay,  not  Paul  praying,  but  the  Holy  Spirit  mak- 
ing intercession  for  the  saints. 

The  design  and  tenor  of  the  ])rayers  are  blended. 
The  subject  of  the  prayer  mingles  with  the  pur- 
pose in  making  it.  The  jnirpose  of  Paul,  the 
counsels  of  God  and  the  sweet  realizations  in 
accomplished  grace,  a  ray  from  the  light  inac- 
cessible and  full  of  glory,  shine  throughout  the 
scripture  before  us.  This  prayer  springs  out  of  a 
special  relation  in  which  Christ  stands  to  God. 
It  is  addressed  to  ''  the  God  of  our  Lord  Jesus 
Christ."  ^  Christ  is  man,  and  as  man  is  depend- 
ant upon  God.  Hence  He  says  "  My  God,"  and 
as  a  consequence  "  your  God."  The  charac- 
ter and  contents  of  the  prayer  are  determined  by 
this  relation. 

This  "  God  of  our  Lord  Jesus  Christ "  is  "  the 
Father  of  glory."'  He  lifts  Christ  into  His  glory, 
and  places  us  there  with  Him.  Christ  is  placed 
in  glory  above  all,  and  we  are  in  Him. 

Special  wisdom  and  enlightenment  are  nec- 
essary in  order  to  realize  this  glorious  truth.  The 
"  spirit  of  wisdom  and  revelation  must  teach  us.'' 
"  The  eyes  of  our  understanding "  must  be  en- 
lightened. "  Eye  hath  not  seen,  nor  ear  heard, 
neither  have  entered  into  the  heart  of  man  the 
things  which  God  hath  prepared  for  them  that 
love  Him,"  but,  thanks  be  unto  His  name, 
^  Verse  IT. 


PRAYHR  TO  THK  00 D  OF  OUIi  LOUD.  27 

"  God  hath  revealed  them  unto  us  Ly  His  Spirit."^ 
May  that  "tSpirit  of  promise"  open  our  eyes 
while  we  gaze,  to  catch  glinii)ses  of  the  unutter- 
able glory ! 

I.  The  first  section  of  this  prayer  to  the  God  of 
our  Lord  Jesus  Christ,  asks  that  they  may  know 
the  things  given  them  in  Christ. 

There  is  "the  hope  of  his  calling.'"  The  word 
does  not  say  your  calHng,  1)ut  "  His  calling."  We 
must  look  at  its  fullness  and  character.  How 
great  and   glorious   it   must   be  — "  His  calling." 

The  essence  of  it  all  is  described  in  the  ex- 
quisite phrase,  "holy  and  without  blame  before 
Him  in  love."^  Christ  was  ever  "holy,"  was  ever 
"  without  blame,"  and.  was  thus  before  Him  from 
eternity  in  the  wealth  of  infinite  love.  Christ,  the 
glorified  man,  is  placed  in  this  position,  and  we 
are  there  in  Him.  We  "in  Christ"  know  the 
hope  of  His  calling. 

Christ  is  the  Son.  We  receive  the  adoption  of 
children;  we  are  just  what  Christ  is.  Is  he  an 
Heir?  Then  we  are  joint-heirs.  We  are  "ac- 
cepted in  the  Beloved."  How  rich  is  that !  What 
more  can  our  hearts  ask?  "  His  calling"  is  divine 
and  perfect. 

How  this  wakens  Hope !  How  it  sharpens  her 
eagle  eyes  to  pierce  the  veil  and  look  upon  the 
glory  in  which  we  are  co-enthroned  with  Christ ! 

'  1  Cor.  2 :  9,  10.  -  Verse  18.  =*  Verse  4. 


28  STUDIES  IN  EPHESIANS. 

"  Without  blame,"  just  as  He  is ;  "  holy,"  just  as 
He  is ;  "  before  Him  in  love,"  just  as  the  glorified 
Christ  is!  What  a  sea  of  bliss!  This  hope 
quickens  our  steps  in  the  earthly  j)ilgrimage,  and 
reanimates  us  for  renewed  eflbrts  in  the  Christian 
life.  "  Faith  in  Christ  "  makes  us  steadfast,  "  love 
to  all  the  saints "  keeps  us  in  the  unity  of  the 
spirit,  while  Hope,  in  all  the  serenity  of  her 
beauty,  with  fair  glad  eyes  piercing  to  the  eternal 
throne  and  clad  in  celestial  armor,  leads  our 
quickened  steps  up  to  the  eternal  coronation,  as 
with  Christ  we  are  ever  before  God  "  in  love." 

Now  we  come  to  the  inheritance.  The  Apostle 
first  speaks  of  our  relation  to  God  and  the  Father, 
"  holy  and  without  blame  before  him  in  love  " 
and  ''  the  adoption  of  children  "  and  now  the  in- 
heritance, "  the  riches  of  the  glory  of  his  inherit- 
ance in  the  saints  "  ^  can  be  brought  out.  Christ's 
relation  to  God  comes  first,  into  which  we  also 
are  brought.  Then  comes  God's  inheritance  in 
the  saints.  What  God  is,  must  first  l)e  known, 
and  then  what  God  bestows.  The  same  is  true 
for  us  in  Christ;  first  the  God  and  Father,  and 
then  the  inheritance.  You  tell  a  child  first  about 
his  father,  how  true,  how  noble,  how  lovable  and 
loving,  and  then  proceed  to  relate  the  inheritance, 
how  vast,  how  rich  and  enduring.  So  first  the 
Spirit  lifts  our  enlightened  eyes  in  hope  to  "  His 
1  Verse  18. 


PRAYER  TO   THE  GOD  OF  OUR  LORD.  29 

calling,"  and  after  we  have  gazed  on  this,  turns 
our  vision  to  the  "riches  of  the  glory  of  his  inher- 
itance in  the  saints." 

How  wonderful  that  tlie  Spirit  should  speak  of 
"  the  riches  of  the  glory  of  His  inheritance  in  the 
saints." '  This  thought  is  quite  familiar,  in  a  way, 
to  the  Old  Testament  saints.  "  Save  Thy  people, 
and  bless  Thine  inheritance."  ■'  "Jacob  His  peo- 
ple, and  Israel  His  inheritance."  ^  "  0  God,  the 
heathen  are  come  into  Thine  inheritance."  ^  "  For 
the  Lord's  portion  is  His  people ;  Jacob  is  the  lot 
of  His  inheritance."^  "Captain  over  His  inherit- 
ance." "  Israel  was  God's  chosen  people.  His  inher- 
itance among  the  nations  of  the  earth.  There 
Ha^dwelt  in  His  glory,  was  there  revealed.  Those 
who  would  see  the  glory  of  God,  and  the  riches  of 
His  inheritance,  could  see  it  in  Israel.  Israel 
was  His  inheritance  from  among  the  nations.  So 
in  the  ]\Iessianic  economy,  the  church  will  l)e  to 
the  universe  what  Israel  was  to  the  nations  of 
the  earth.  In  her  will  be  God's  special  abode, 
and  from  lier  will  shine  forth  His  glory.  Those 
who  seek  the  brightest  displays  of  God's  being 
and  glory,  come  they  from  the  distant  worlds  or 
from  the  highest  ranks  of  the  celestial  ones,  will 

^  Verse  IS.  The  autlior  is  here  iiulebtecl  to  Rev.  Wiu.  Din- 
widdle, D.  D.  Meyer  aud  Ellieott  miss  the  wealth  of  meaning 
in  this  passage.  '^  Ps.  28  :  9.  ^  Ps.  78 :  71. 

^  Ps.  79:  I,  ->  Deut.  32;  9.  ^  i  gam.  10:  I, 


30  STUDIES  IN  EPHESIANS. 

find  "the  riches  of  the  gloiy  "  in  the  ehiircli.  No 
hrighter  dis})lay  can  be  given,  and  there  is  in  the 
universe  nothing  that  God  takes  as  much  delight 
in  as  He  does  in  the  church.  It  is  the  last  and 
most  splendid  manifestation  of  His  declarative 
glory.  The  blood-bought  church  is  God's  own 
inheritance. 

Faith  lifts  her  illumined  vision  to  such  a  des- 
tiny, and  prays  God  that  the  Spirit  of  wisdom 
and  revelation  may  assist  her  to  take  in  "  the 
riches  of  the  glory." 

II.  The  apostle  noAV  prays  that  they  may  know 
the  power  which  has  wrought  to  bring  them  into 
this  glorious  position. 

For  and  in  every  one  that  believes,  not  simply 
is  there  power,  at  work,  but  greatness  of  power, 
and  that  "His  power;"  and  even  that  expressive 
phrases  must  be  amplified  by  the  word  "  exceed- 
ing." "What  is  the  exceeding  greatness  of  His 
power  to  us-ward  who  believe."  ^  Dr.  Dabney,  in  an 
able  discourse,  "  The  Believer  Born  of  Almighty 
Grace,"  ^  has  well  illustrated  the  general  trutli 
taught  here  in  one  point  of  its  application ;  that  is, 
at  the  moment  and  in  the  work  of  regeneration, 
only  Almighty  power  can  quicken  the  heart 
dead  in  trespasses  and  sins.  The  same  Almighty 
grace  is  required  and  is  at  work  at  every  step  of 

1  Verse  19. 

^  A  discourse  published  at  the  request  of  Gen.  T.  J.  Jackson. 


rnAYER   TO  THE  GOD  OF  OUR  LORD.  ;}T 

the  wondrous  process,  and  will  continue  to  work 
until  the  salvation  is  actually  accomplished,  and 
amid  the  eternal  <;lorie8  we  take  our  seat  with 
(lirist  upon  His  tlirone. 

W^e  are  now  furnished  with  a  measure  l)y  which 
we  can  comprehend  "  the  exceeding  greatness  of  His 
])ower  to  US-ward."  That  measure  is  the  working 
of  his  mighty  ])ower  in  the  resurrection  and  exal- 
tation of  Christ.  His  resurrection  and  ascension  is 
the  ex])ression  of  the  same  power  that  works  for 
and  in  the  Christian,  and  there,  too,  is  the  model  of 
tlie  action  of  the  same  power  raising  us  from  our 
deatli  in  sin  to  the  position  of  glory  with  this  same 
Christ.  Christ  was  a  dead  man,  and  God  l)y  his 
mighty  power  raised  him  from  the  grave.     Here 

^^  is  Christianity's  rock  of  Gihraltar,  i]\Q.  fart  that 
Christ  arose  from  the  dead.  If  he  did  not,  our 
religion  is  a  delusion,  "  our  preaching  vain,  and 
your  faith  also  vain." '  This  historical  fact  dem- 
onstrates the  truth  of  the  whole  gospel.  Besides, 
the  power  of  Christianity  lies  in  it,  and  our  relig- 
ion only  liecomes  vital  l>ecause  of  the  realization 
in  experience  of  "the  power  of  His  resurrection." - 
"  Even  when  we  were  dead  in  sins,  God  quickened 

V  us  together  with  Christ."  ■'  His  resurrection,  was 
their  resurrection,  and  His  exaltation  their  exal- 
tation. Here,  too,  is  the  guarantee  to  every  be- 
liever of  the  resurrection  of  his  body.'  "  And  if 
1  1  Cor.  15;  14.      -'  Phil,  3:  10.      ^  chap.  3:  5.      *  Koin    8:  11. 


32  STUDIES  IN  EPHESIAN'S. 

the  Head  be  risen,  the  members  cannot  be  far 
behind."  He  "  was  raised  again  for  our  justifica- 
tion."^ The  morning  of  the  third  day  forever 
settled  the  question  of  our  justification ;  and  when 
He  rose  from  the  dead  in  triumph,  He  rose  justi- 
fied, and  drew  with  Him  in  His  glorious  train  all 
His  people  for  whose  sins  He  had  entered  the 
dark  realms  and  exhausted  the  infinite  wrath  of 
a  holy  God.  That  power  must  have  been  exceed- 
ing great  and  mighty  which  lifted  the  dead  Christ 
from  the  grave,  and  ])rought  life  and  immortality 
to  light  in  the  gospel. 

That  power  raised  Him  from  the  dead,  and 
placed  Him  at  God's  "  own  right  hand  in  the 
heavenly  places." "  It  ceased  not  to  work  until  He 
"  sat  down  on  the  right  hand  of  the  Majesty  on 
high."  Mark  says:  "He  was  received  up  into 
heaven,  and  sat  on  the  right  hand  of  God."'* 
Stei^hen,  with  face  "  as  it  had  been  the  face  of  an 
angel "  lifted  to  heaven,  and  with  eyes  of  faith 
gazing  through  the  opening  blue,  "  saw  the  Son  of 
man  standing  on  the  right  hand  of  God."  ^ 

That  energy  ceased  not  to  .work  until  He  was 
"  far  aliove  all  principalities,  and  power,  and  might, 
and  dominion,  and  every  name  that  is  named,  not 
only  in  this  world,  but  also  in  that  which  is  to 
come."^  What  an  infinite  exaltation !   His  scepter 

1  Rom.  4:  25.  ~  Verse  20.  '  Mark  16:  19. 

*  Acts  7;  55.  »  Verse  21. 


rHAYKR   TO   THE  GOD  OF  OUR  LORD.  33 

Ix^ars  sway  over  all  physical  existence,  over  all  ma- 
terial worlds  and  systems,  over  all  earthly  creatures, 
over  angels,  archangels,  cherubim,  and  seraphim, 
to  the  loftiest  beings  who  gaze  into  the  unfolding 
depths  of  Deity  and  burn  with  ceaseless  love 
before  God's  throne.  They  all  cast  their  crowns 
at  His  feet,  and  shout  their  hallelujahs  to  His 
glory. 

This  exaltation  is  complete.  "  And  hath  put  all 
things  under  His  feet."  The  psalmist  sung  in 
enraptured  strain  the  glorious  event,  "  Who  hast 
set  Thy  glory  above  the  heavens ;  "  "  Thou  hast 
put  all  things  under  His  feet.'"  The  Master 
spoke  unto  His  discijjles  to  cheer  their  hearts, 
saying,  "  All  i)ower  is  given  unto  Me  in  heaven 
and  in  earth."  All  things  are  under  Him,  and 
nothing  is  excepted  save  He  "  which  did  put  all 
things  under  Him."  Now  He  sits  on  His  Father's 
throne,  and  "to  every  one  who  overcometh,"  says 
the  exalted  One,  "  will  I  grant  to  sit  with  Me  in 
My  throne."  ' 

How  pregnant  with  meaning  and  power  is  tlie 
ascension !  It  sets  the  seal  of  approval  upon 
Christ's  life,  and  illumines  His  whole  career. 
"What  and  if  ye  shall  see  the  Son  of  man  ascend 
up  where  He  was  before?"  In  this  crowning 
event  we  have  evidence  of  Christ's  perfect  tri- 
umph, and  a  guarantee  of  every  gift  to  His 
iPs.  8:1-9.  2  Rev.  3:31, 

3 


34  STUDIES  IJSr  EPHESIANS. 

church.  "When  He  ascended  up  on  high,  He 
led  capti^dty  captive,  and  gave  gifts  unto  men." ' 
Here,  too,  we  find  inspiration  for  the  Christian 
life  and  labor.  With  eye  fixed  on  the  glorified 
Christ,  all  confidence  in  the  flesh  is  lost,  and  we 
rejoice  in  Christ  Jesus ;  our  righteousness  by  the 
law  is  but  filthy  rags,  and  with  longing  eyes  we 
gaze  upon  the  spotless  righteousness  which  is  of 
God  by  faith.  Seeing  the  ascended  One,  we  for- 
get those  things  which  are  behind,  and  press 
toward  the  mark,  our  glorification  in  Christ.  Our 
whole  life  is  under  its  influence.  "  Our  conversa- 
tion is  in  heaven."  ^  Circumstances,  even  the 
most  adverse,  are  nothing,  and  disturb  us  not. 
"  Careful  for  nothing,"  we  "  rejoice  in  the  Lord."  * 
Hence,  too,  comes  inspiration  for  work.  "  And 
they  went  forth  and  preached  everywhere."* 
Angel  voices  ask,  "  Why  stand  ye  gazing  up  into 
heaven  ?  "  and  teach  them  to  carry  with  deathless 
energy  the  sweet  message  of  life  to  every  creature. 
Christ,  thus  exalted  over  all  things,  is  given  to 
the  church.  He  "  gave  Him  to  be  head  over  all 
things  to  the  church."^  Christ  presented  to  the 
church  !  Whr.t  strange  language !  How  it  exalts 
the  church!  Indeed,  the  church  is  His  body  seated 
with  him  in  the  glory.  The  head  without  the 
body  is  not  complete.     The  comjilement  is  want- 

1  Chap.  4 :  8-12.  ^  Phil.  3 :  2U.  ^  pijji   4 .  ,;^  4 

*  Mark  16:  20,  ^  Verse  23. 


riiAYKJi  TO  THE  GOD  OF  OUR  LORD.  35 

ing,  and  the  church  is  Christ's  fuUness.  The 
church  is  His  complement,  and  is  with  Him  in 
the  glory. 

What  sweet  suggestions  of  the  unity  of  tlie 
church  come  to  us  from  this  passage !  The 
church  is  with  Cln-ist,  His  hody;  where,  then, 
can  division  come  from  ?  Any  principle  of  divis- 
ion is  wanting.  There  can  be  no  Jew  and  no 
Gentile ;  the  middle  wall  of  partition  is  gone,  and 
all  dwell  in  perfect  peace,  filled  with  one  Holy 
Spirit. 

M'hat  an  honor  to  be  "  the  fullness  of  Him  that 
filleth  all  in  all.'"  Christ  fills  the  universe  with 
His  indwelling  deity.  "  The  whole  earth  is  full 
of  His  glory."  He  fills  all,  and  His  glory  shines 
forth  in  all  to  the  remotest  corner  of  the  universe. 
This  was  the  very  object  of  His  ascension,  for  He 
"  ascended  up  far  above  all  heavens  that  He  might 
fill  all  things." '  What  glory  that  must  be !  These 
infinite  phrases  sound  to  our  ears  like  voices  from 
the  sea,  telling  of  immeasurable  expanses  and 
fathomless  depths.  Is  there  not  an  ocean  of  glory 
in  whicli  we  can  l)athe  our  souls  and  refresh  our 
spirits?  Thank  God  for  His  infinite  counsels  of 
love  toward  the  church  in  seating  her  with  Christ 
in  the  glory. 

We  lift  our  hearts  to  the  God  of  our  Lord  Jesus 
Christ,  the  Father  of  glory,  that  He  would  give 
1  Verse  23.  ^  Cbap.  4 :  10. 


36  STUDIES  IN  EPBESIANS. 

US  the  sjDirit  of  wisdom  and  revelation  in  the 
knowledge  of  Him,  that  we  may  know  these  rich 
things  of  God  and  realize  this  glory,  before  which 
worlds  fade  in  darkness  and  vanish  as  mere 
atoms  on  a  vast  sea  of  bliss.     Amen. 


ONE  NEW  MAN. 

A  STUDY  IN  EPHESIANS,  CHAPTER  II. 

"  J-V/io  hatli  made  both  one,  and  hath  broken 
down  the  middle  wall  of  partition  .  .  .  to 
make  in  Himself  of  twain  one  neiv  man  .  .  . 
that  He  viigJit  reconcile  both  unto  God  in  one 
body  by  the  cross. ^''  — Eph.  2:14-16. 

HOW  wonderful  the  truth  in  the  previous 
chapter!  We  are  blest  "with  all  spiritual 
blessings."^  The  sphere  of  our  lives  and  blessing 
is  graphically  described  as  "  in  Christ," ' "  in  the  Be- 
loved,"^ and  "  in  heavenly  places."  ^ .  God's  purpose 
for  us,  conceived  before  the  foundation  of  the 
world,  is  nothing  less  than  this,  "  that  we  should 
be  holy  and  without  blame  before  Him  in  love,"  * 
that  we  should  enjoy  "  the  adoption  of  children,"  * 
and  that  "  He  might  gather  together  in  one  all 
things  in  Christ."^  In  Him  we  have  an  inherit- 
ance to  which  we  are  "  sealed,"  and  indeed  have 
already  in  possession  "  the  earnest." 

How  important,  then,  that  we  have  "  the  spirit 
of  wisdom  and  revelation."  ®  With  enlightened  eyes 
we  need  to  look  upon  and  know  "  the  hope  of  His 

1  Chap.  1:3.  '^  Chap.  1:6.  ^  chap.  1 :  4. 

*  Chap.  1:5.  ■'  Chap.  1 :  10.  «  Chap.  1 :  17. 

[37] 


f 


38  STUDIES  IN  EPHESIANS. 

calling,"  and  to  comprehend  "  the  riches  of  the  glory 
of  His  inheritance  in  the  saints." '  We  would  be 
greatly  aided  l)y  knowing  the  "  exceeding  great- 
ness of  His  power," '^  which  lifted  Christ  to  the 
right  hand  of  INIajesty  in  the  heavenly  places, ''  far 
above  "  all  beings,  putting  "  all  things  under  His 
feet,"  and  giving  Him  "  to  be  head  over  all  things 
to  the  church,  which  is  His  body,  the  fullness  of 
Him  that  filleth  all  in  all."^ 

There  is  one  Head,  and  hence,  according  to 
nature,  one  body.  The  church  is  spoken  of  in 
these  terms,  "  winch  is  His  body."  He  has  but 
one  body.  This  body  is  His  fullness,  and  hence 
there  cannot  be  "twain,"  but  "one  new  man;" 
one  can  no  longer  say  "  both,"  but  "  one ;  "  there 
can  be  no  "  far  oft',"  but  all  "  are  made  nigh  by 
the  blood  of  Christ;"  and  there  are  "no  more 
strangers  and  foreigners,"  but  all  are  "  fellow-citi- 
zens with  the  saints  and  of  the  household  of 
God."*  All  middle  walls  of  partition  are  broken 
down,  and  all  believers  "  are  Imilded  together  for 
-^  an  habitation  of  God  through  tlie  Si)irit."^  The 
Jews  and  Gentiles,  if  members  of  Christ  at  all,  are 
members  "of  the  same  body."  The  immediate 
aim  in  this  chajjter  is  to  show  that  the  ideal 
glory  of  the  church  as  united  to  her  Lord  is  only 
accomplished   when   all   are    brought  to   "  equal 

1  Chap.  1 :  18.  ''Chap.  1:19.  3  chap.  1 :  31-23. 

*  Ver.'^es  13,  14,  17,  19.  ""  Verse  32. 


ONE  NEW  MAN.  39 


enjoyment  of  the  privileges  of  God's  covenant," 
and  that  it  is  only  Avhen  all  are  together  in  Him 
that  "  His  fullness "  (jilewma)  is  "  realized  and 
manifested."^  Jewish  exclusiveness  is  buried 
l)eneath  an  avalanche  of  truths.  Jews  would  un- 
church Gentiles.  One  sect  would  unchurch  an- 
other, yea,  one  denomination  will  not  commune 
with  another.  Here  is  the  inspired  answer  to  all 
man's  reasoning  which  would  justify  such  an 
un-C'hristlike  position :  — 

I.  Both  parties  are  the  same  l)y  naturCjand 
henceTio'distinction  can  rightfully  exist. 
"  Tlie  condition  of  the  Gentiles  is  vividly  de- 
scribed and  their  walk  accurately  delineated.  They 
were  "  dead  in  trespasses  and  sins."  '■'  There  was 
not  a  movement  of  life,  and  hence  spiritual  exist- 
ence was  impossible  except  from  above.  Life  must 
be  implanted  in  germ,  or  death  forever  reigns  su- 
preme over  every  Gentile  soul.  They  "  walked  ac- 
cording to  the  course  of  this  world," ''  and  had  never 
placed  a  foot  upon  the  course  of  the  world  to 
come.  "  This  world  "  of  iniquity  and  sin  was  the 
sphere,  the  "  be  all  "  and  "  end  all "  of  their  lives. 
They  looked  not  beyond  it.  This  world,  accord- 
ing to  which  they  walked,  was  controlled  by 
Satan,  "  the  prince  of  the  power  of  the  air."  This 
world  is  under  his  power  and  is  directed  by  his 

'  Encjclopedia  Britannica,  p.  462.  ^  Verse  1. 

•*  Verse  2. 


40  STUDIES  IN  EFHESIANS. 

edicts.  This  is  true  of  the  material  elements  of 
the  world ;  what  about  its  inhaljitants  ?  The 
spirit  that  controls  the  peojile  of  the  earth  is  the 
spirit  of  that  prince.  The  spirit  of  the  wicked 
one  is  "the  spirit  that  now  worketh  in  the  children 
of  disobedience." '  Here  is  the  secret  of  disobedi- 
ence ;  namely,  that  tlie  spirit  of  the  disobedient  one 
fills  tlie  hearts  of  the  nations.  In  such  a  terrible 
condition  does  inspiration  place  the  Gentiles. 

Now  what  about  the  JewJ?  By  nature  he  is 
just  the  same.  Among  these  disobedient  ones 
they  are  to  be  classed,  for  "  we  "  (the  Jews  among 
these  also)  had  "  our  conversation  in  times  past." 
The  very  "  conversation,"  the  very  lives,  moved 
in  just  the  same  realm  of  sin  and  disobedience. 
Their  conversation  was  far  from  being  in  heaven  ; 
nay,  it  was  "  in  the  lusts  of  the  flesh."  ''■  The  tlesh 
was  the  sj^here  of  their  lives,  and  its  lusts  were  ever 
being  fulfilled  in  their  conduct.  They  ever  ful- 
filled the  "  desires  of  the  flesh"  '^  in  the  deepest  and 
grossest  forms  of  evil,  and  the  desire  "  of  the 
mind  "  ^  in  plans  and  purposes  ungodly  in  every 
element.  Indeed,  their  own  "  lusts "  and  "  de- 
sires "  reigned,  while  no  attention  was  given  to 
the  will  or  desire  of  God.  "  By  nature  "  (and 
that  is  the  fountain  of  all  that  is  in  the  life)  they 
were  "  children  of  wrath."  ''^  There  might  be  dif- 
ference of  privileges  ;  they  might  be  circumcised, 

1  Verse  2.  '■^  Verse  3. 


ONE  NEW  31  AN.  41 


of ''the  commumvealth  of  Israel"^  having  "the 
covenants  of  promise  "  ^  and  "  of  the  household  of 
of  God,"  2  but  when  we  look  at  the  root  of  the 
whole  matter,  they  were  "  even  as  others."  Thus 
the  Jew,  with  all  his  pretensions,  is  laid  Ioav  in  the 
dust  beside  the  Gentile,  and  has  no  more  claim 
than  he.  If  the  Jew  is  saved  at  all,  it  must  be 
upon  just  the  same  ground  as  the  Gentile.  The 
Jew  has  just  the  same  needs  and  must  look  to  the 
same  Saviour.  "  Both  "  are  "  one  "  in  sin  and 
guilt.  Both  are  equally  "  far  off,"  and  the  "  twain  " 
lie  as  "one,"  dead  in  sins  before  the  cross. 
Equally  do  those  that  are  "afar  off "  and  those 
that  are  "  nigh  "  require  the  gospel  of  salvation. 
"Both"  must  be  touched  by  "one  Spirit,"' or 
death  ever  triumphs. 

"  There  is  no  difference."  "  What  then  ?  Are 
Ave  not  better  than  they  ?  No,  in  no  wise  ;  for  we 
have  before  proved  both  Jews  and  Gentiles  that 
they  are  all  under  sin ;"  *  every  mouth  is  stopped, 
and  all  the  world  lies  in  one  common  guilt  before 
God.  Every  distinction  of  Jew  and  Gentile  or 
any  other  name  of  exclusiveness  is  swept  away  as 
by  the  breath  of  the  Almighty. 

II.  God  in  His  work  of  exalting  Christ  to  the 
heavenlies  unites  tlie  twain  in  one.  God  was  in- 
deed "  rich  in  mercy;" ''  the  Avhole  work  is  the  result 

1  Vorsc  1-2.  nVrso  19.  Myerses  13-17. 

*  Rom.  3 :  9.  ^  Verse  4. 


42  STUDIES  IN  EPHESlANS. 

of  unbounded  mercy,  and  flowed  from  the  deep 
fountains  of  mercy  in  the  infinite  nature  of  God. 
The  love  "  wherewith  He  loved  us "  ^  was  great 
and  unspeakable.  There  is  no  distinction  in  the 
love  and  mercy ;  Jew  and  Gentile  were  not  known 
to  it. 

All  lay  in  common  ruin,  in  common  death ; 
Christ  went  down  with  love  and  boundless  mercy 
into  that  common  death,  and  lay  there  with 
us.  God  quickened  Ghrist  and  raised  Him  from 
the  grave,  but  He  "  quickened  us  together  with 
Christ."  ^  There  was  a  common  quickening  from 
a  common  grave  and  upon  a  common  principle 
"with  Christ."  He  quickened  us  "together,"^ 
and  that  "  with  Christ." '  He  raised  Christ  "  far 
above  "  all  j)rincipalities,  and  made  Him  to  sit  in 
heavenly  places.  But  we  are  not  separated  from 
Christ  the  Head ;  we  are  raised  up  "  together  "  ^ 
and  made  to  "sit  together."'^  There  is  no  dis- 
tinction, no  difference;  all  are  "together"*  in  the 
quickening,  the  raising,  and  the  session ;  yea,  and 
in  the  final  outcome  of  it  all,  we  are  still  "  to- 
gether;"'^ we  are  all  "in  heavenly  places"''  and 
ail  "  in  Christ  Jesus."  ^  What  place  is  there  then 
for  difference  ?  When  Christ  was  quickened  and 
raised,  we  were  quickened  and  raised  with  Him, 
and  are  seated  with  Him  in  the  supernal  glory. 
1  Verse  5.  ^  Verse  6. 


OKE  NEW  MAN.  43 


If  we  were  "  botli  "  before,  we  are  "  one  "  now,  and 
"twain"  in  that  presence  and  glory,  melt  "into 
one  new  man." 

CJod's  })ur|)Ose  will  be  defeated  if  there  be  more 
than  one  body.  His  very  design  is  to  show  in 
tlie  ages  to  come  "  the  exceeding  riches  of  His 
grace  in  His  kindness  "^  to  both  Jew  and  Gentile. 
By  "  one  new  man  "  the  exceeding  riches  of  that 
grace  is  made  known.  It  is  "  by  the  church," 
"  one  body,"  that  "  unto  principalities  and  powers 
in  heavenly  places  "  the  manifold  wisdom  of  God 
is  to  be  flashed  forth.  Here  is  "  the  mystery  " 
which  in  other  ages  was  not  made  known  unto 
the  sons  of  men.  His  ideal  of  Christ  and  His 
church  is  defeated  unless  all  can  be  "  fellow- 
heirs  and  of  the  same  body."  What  a  powerful 
a})peal  for  the  removal  of  all  "  middle  walls  of 
partition"'  and  the  reconciling  of  all  "unto  God 
m  one  body  " !  '* 

III.  In  the  actual  realization  of  this  salvation, 
we  find  that  all  are  upon  the  common  ground  of 
faith  and  grace.  (Grace  is  a  sweet  word  to  the 
Apostle;  it  is  the  very  sum  of  salvation.)  Grace 
plans,  begins,  carries  on,  accomplishes,  and  at 
last  consummates  salvation.  Works  or  merit  are 
unknown.  "  By  grace  are  ye  saved  "  *  bursts  from 
his  lips  as  he  sees  God  raising  us  with  Christ. 
1  ^■el•se  7.         ^  Verie  14.         ^  Verse  16.         *  Verse  8. 


44  STUDIES  IN  EPHESIANS. 

"By  grace  are  ye  saved  through  faith,"  describes  the 
process  when  it  comes  to  actual  realization  in  this 
life  in  regeneration  and  holy  living.  Grace,  then, 
not  the  deeds  of  law,  saved  us.  Christ  brings 
salvation  to  dead  souls,  and  God  quickens  theni 
to  life.     Where  is  any  room  for  merit  ? 

The  very  principle  on  which  we  receive  salva- 
tion is  opposed  to  merit  and  works.  It  is  "  through 
faithJ^  ^  Then  works  and  merit  are  forever  ex- 
cluded by  the  law  of  faith.  Yea,  verily  !  But  how 
subtle  is  self  Is  not  my  faith  worth  something  ? 
In  that  at  least  I  differ.  Who  made  thee  to  differ  ? 
God,  and  he  alone.  It  is  indeed  "  through  faith," 
but  whence  your  faith?  Hear  God:  "And  that 
not  of  yourselves  ;  it  is  the  gift  of  God."  ^  All  the 
fruits  of  salvation  which  the  Spirit  works  in  us  are 
not  of  us,  but  are  given  us  by  God.  Says  an  able 
divine :  "  Saving  faith  differs  from  every  other  act 
of  the  soul  in  that  it  is  the  result  of  supernatural 
in-working  of  the  Holy  Ghost,  mysteriously  ac- 
companying the  truth  with  his  own  powerful 
demonstration  and  divinely  convincing  it  of  the 
excellence,  beauty,  and  all-sufficiency  of  Jesus 
Christ."  '^  How  every  vestige  of  self-righteousness 
is  stripped  away,  and  no  ground  left  for  class  and 
distinction.  In  the  presence  of  such  truth  there 
is  no  Jew  ner  Gentile ;  the  twain  are  "  one." 
What  about  works?     Every  believer  has  good 

*  Verse  8.  ^  "  Given  to  Christ,"  p.  57. 


OXE  NEW  MAN.  45 


works  flowini;-  out  in  his  life.  These  must  be 
removed  too ;  "  not  of  works,  lest  any  man  should 
boast.'"  There  is  no  labor  on  our  part.  On  the 
contrary,  we  are  "  His  workmanship ;  "  "^  who,  then, 
dares  talk  of  his  works  ?  We  are  "  created  in  Christ 
Jesus ;  "  '"'  absurd  for  the  creature  to  talk  of  merit  on 
its  part  l)ecause  of  creation  by  anotlier.  Do  you 
depreciate  works,  then  ?  By  no  means  ;  God  forbid 
that  we  should  decry  the  fruit  that  ripens  in  the 
gardens  of  God.  The  very  design  of  our  being 
"  created  in  CUirist  Jesus  "  ^  is  good  works.  The 
whole  was  "  unto  good  works."  "  Good  works,  then, 
are  to  be  found  in  the  life;  is  there  not  some  dis- 
tinction on  this  ground  ?  Nay,  for  God  "  before  "  ^ 
prepared  those  very  good  works  that  we  might 
walk  in  them.  All  is  of  God.  The  very  works 
are  the  fruits  of  God's  purpose  and  in-working. 
Then  indeed  every  believer,  Jew  or  Gentile,  stands 
on  common  ground  before  Him  as  saved  by  grace 
through  faith;  the  twain  are  now  "one  "  in  every 
respect. 

IV.  In  the  blood  of  the  cross  every  difficulty  is 
removed,  and  God  makes  one  new  man. 

The  Apostle  does  not  deny  that  distinctions  ex- 
isted in  the  past.  He  indeed  calls  the  Gentiles  to 
remember  that  in  times  past  they  were  "  Gentiles 
in  the  flesh,"' were  such  by  descent,  ^nd  hence 
had  been  sneeringly  called  "  uncircunicision  by  the 
1  Verse  9.  '^  Verse  10.  ^  Verse  11. 


4fi  STUDIES  IN  ErHESIAXS.' 

circumcision ;  "  *  this,  too,  desjiite  the  fact  that  the 
Jews  had  missed  the  spiritual  import  of  circum- 
cision as  being  of  the  heart  and  not  of  the  flesh. 
•'  Circumcision  in  the  flesh  made  by  hands'"  was 
the  extent  of  their  thought;  they  never  looked 
for  the  removal  of  sin  and  impurity  from  the 
soul. 

That  which  characterized  the  Gentiles  was  that 
they  were  "  without  [separate  from,  R.  V.]  Christ."  ^ 
This  was  the  source  of  all  their  misery,  woe, 
and  guilt.  Let  one  be  "  without  Christ,"  and 
he  is  under  God's  wrath  and  curse,  which  hangs 
above  him  a  portentous  cloud  charged  with  fiery 
indignation.  "  Without  Christ "  is  sufficient  to 
indicate  that  thc}^  are  "  aliens  from  the  common- 
wealth of  Israel."^  They  are  hostile  to  all  spirit- 
ual life,  and  know,  therefore,  nothing  of  its  sweet- 
ness and  power.  "  Aliens "  seems  to  indicate 
some  previous  fellowship.  Did  such  fellowship 
ever  exist  as  a  matter  of  fact?  Says  a  great  En- 
glish expositor :  "  Jew  and  Gentile  were  once  under 
one  spiritual  TtolLTEia  of  which  the  Jewish  was  a 
subsequent  visible  manifestation.  The  Gentile 
lapsed  from  it,  the  Jew  made  it  invalid ;  and  they 
parted  only  to  unite  again  in  one  act  of  uttermost 
rebellion,  and  yet  through  the  mj^stery  of  redeem- 
ing love  to  remain  thereby  united  in  Christ  for- 
ever." ■'' 

^  Verse  11.  ^  Verse  13.  ^Ellicott  in  loco, 


ONE  NEW  MAN.  47 


Having  parted  company  with  the  Jew  to  whom 
God  gave  His  oracles  (Rom.  3:  2),  the  Gentiles 
became  "  strangers  from  the  covenant  of  prom- 
ise.'" The  several  renewals  of  the  covenant  of 
grace  and  promise  with  the  patriarchs,  with  INIoses 
and  the  projihets,  were  to  them  unknown,  and 
their  eyes  were  not  blest  with  the  light  which  for 
centuries  had  been  growing  in  the  East  until  the 
bright  and  morning  star  rose,  pointing  to  an  eternal 
and  celestial  day.  Indeed,  l)eing  "  without  hope," 
it  could  he  trutlifully  affirmed  that  not  a  star  had 
shone  in  the  darkness  of  their  spiritual  night,  and 
that  not  a  ray  had  stolen  across  their  heavens  to 
l^aint  the  lilies  of  promise  on  the  gray  of  the 
morning.  "  Having  no  hope."  What  blackness 
is  that !  God  deliver  us  from  despair  which 
plucks  every  root  of  hope  out  of  the  heart. 

The  bottom  of  the  abyss  is  reached  when  we 
are  told  that  the  Gentiles  are  also  "without  God 
in  the  world."  ^  They  were  denying  God,  ignorant 
of  God,  and  besides  forsaken  by  God.  Like  an  in- 
fant lost  in  the  mountains  mid  storm  and  howling 
tempest,  surrounded  by  wolves  and  every  beast  of 
prey,  is  man  "  without  God  in  the  world."  ' 

"  Without  Christ  " '  one  is  always  an  "  alien," '  a 

"stranger,"'  "having  no  hope  and  without  God 

in  the  world."      But   blessed   be   God,   "now  in 

Christ   Jesus  "^  all   is   changed.     Those   that  are 

1  Verse  12.  "'' Verse  13. 


48  STUDIES  IN  EPHESIANS. 

"  far  off  are  made  nigh."  ^  Every  distinction  is 
removed  "  by  the  blood  of  Christ."  ^  He  makes 
''  l»oth  one  "  and  breaks  down  every  wall  of  parti- 
tion. The  cross  makes  "twain  one  new  man.""^ 
There  is  now  but  one  "  body  "  before  God. 

The  reason  is  not  far  to  find.  "  He  is  our 
peace."  ^  In  this  sweet  sentence  two  thoughts  are 
interwoven  as  two  flowing  vines  intertwining  each 
other.  There  is  peace  between  Jew  and  Gentile, 
and  there  is  peace  for  l^oth  with  God.  In  verse 
14  it  is  peace  between  Jew  and  Gentile ;  in  verses 
16  and  17  it  is  peace  with  God ;  *  yet  we  find  a 
subtle  reference  to  both  forms  of  peace  in  all  the 
passages. 

How  Jew  and  Gentile  became  one  in  "  one  act 
of  uttermost  rebellion"!  The  Jews  too,  slaying 
the  Messiah,  "  destroyed  every  link  between  them- 
selves and  God."^  They  are  like  the  Gentiles, 
and  indeed  are  more  guilty  than  they. 

The  commandments  in  ordinances  are  fulfilled 
in  Him.  There  was  the  wall  of  ordinances  which 
in  Christ's  death  is  fulfilled  and  hence  removed ; 
the  result  is  that  "  the  enmity  "  is  removed ;  "  for 
to  make  in  Himself  of  twain  one  new  man,  so 
making  peace."" 

There  is  peace  with  Godi  Christ  removes  by 
liis  blood  the  grounds  of  our  enmity  to  a  holy 

1  Verse  13.  ^  Verse  15.  ^  Verse  14. 

*  Diirby  in  loco.  ■''  Meyer  in  loco. 


ONE  NEW  MAX.  4<) 

God,  and  slays  the  enmity  upon  the  cross.  Now 
there  is  peace  for  every  one,  whether  Jew  or  Gen- 
tile. Thank  God  that  both  are  reconciled  "  unto 
God  in  one  body  by  the  cross." '  Now  Peace 
breathes  upon  the  world,  and  sheds  her  benedic- 
tions upon  the  heart  of  man. 

"  These  raging  winds,  this  surging  sea, 
Bear  not  a  breath  of  wrath  to  thee  ; 
That  storm  has  all  been  spent  on  Me." 

These  are  the  words  of  Christ  as  he  speaks  peace 
to  the  soul  standing  in  the  presence  of  God.  He 
indeed  preached  "  peace  to  you  which  were  afar 
off,  and  to  them  that  were  nigh." '^  Through  the 
common  Saviour  both  have  "  access  by  one  Spirit 
to  the  Father."-'  Mark,  that  it  is  not  to  God,  or 
to  Jehovah,  but  "  to  the  Father."  ^  How  that 
touches  every  heart,  and  brings  out  the  sweet 
brotherhood  which  binds  with  golden  bands  the 
whole  family  to  one  great  loving  heart.  The  Spirit 
makes  the  unity  ;  He  in-works  the  life  which  is 
comi^ion  to  every  member  of  the  body.  "  Endeav- 
oring to  keep  the  unit}^  of  the  Spirit  "  ^  suggests 
the  same  thought.  Thus  the  cross  makes  peace 
and  gathers  both  in  one.  Gentiles  are  "no  more 
strangers  and  foreigners,  but  fellow-citizens  with 
the  saints  "Mn  this  spiritual  realm,  the  church, 

^  V(M-si'  16.  2  Verse  IT.  ^  Ver.se  18, 

*  Chap,  -i;  3.  ■'  Verse  19, 

4 


50  STUDIES  IN  EPHESIANS. 

and  of  the  household  of  God,  which  gathers  in 
love  around  the  Father. 

There  is  one  "  Holy  Temple  in  the  Lord " ' 
being  erected  by  the  great  Master  Builder,  and 
He  selects  for  its  perfect  structure  "  living  stones," 
wherever  found,  of  whatever  race,  or  in  whatever 
clime.  The  gates  of  hell  cannot  prevail  against 
this  holy  temple;  harmless  shall  fall  each  flam- 
ing thunderl-)olt  shot  by  the  arch  enemy  at  a 
1)uilding  so  fitly  framed  together  in  spiritual 
unity.  Its  corner-stone  is  Christ,  and  the  building 
cannot  be  hurt  until  the  Rock  of  Ages  is  shaken 
and  removed  from  its  eternal  resting-place  in 
God.  The  church  here  is  builded  together  "  for 
an  habitation  of  God  through  the  Spirit,"  ^  and 
into  her  peaceful  palaces  no  jar,  dissension,  or 
distinction  can  come.  Exclusiveness  is  crushed 
by  the  divine  Spirit,  and  all  high-church  claims 
are  forever  buried  beneath  a  mountain  of  truth. 
What  body  desiring  to  unchurch  others  ever  had 
half  the  rights  of  Judaism,  with  its  hoary  an- 
tiquity, its  oracles  of  God,  its  ordinances  of  divine 
service,  and  its  worldly  sanctuary?  Yet  God 
tore  its  middle  wall  of  partition  away,  and  will 
suffer  no  partition  to  exist  in  His  holy  temple. 
All  such  claims  are  in  opposition  to  the  spirit  of 
Christianity,  and  will  flee  away  as  a  parched 
scroll  consumed   by  tlu^    iiidimiatioii  of  the  One 

1  Verse  21,  "'  Verse  23. 


ONE  NEW  MAX.  5] 


who  by  the  blood  of  His  cross  nuide  peace.     Be- 
lievers can  sing, — 

'•  Oue  familj'  we  dwell  in  llini, 
One  churcb,  above,  l)encatli.'' 

To  this  we  may  add  another  sweet  strain,  writ- 
ten in  the  very  spirit  of  this  passage :  — 

"  Partakers  of  the  Saviour's  grace. 
The  same  in  mind  and  heart, 
Nor  joy,  nor  grief,  nor  time,  nor  i)laee, 
Nor  life,  nor  death  can  ])art." 

"  The  twain  are  one  new  man." 


PRAYER  TO  THE   FATHER  OF  OUR 
LORD  JESUS  CHRIST. 

A  STUDY  IN  EPHESIANS,  111:14-21. 

'■^For  tliis  cause  I  bo7u  my  knees  unto  tlie  Father 
of  our  Lord  yesiis   Christ.'" — Eph.  j  :  14. 

HOAV  unselfish  the  solicitude  of  the  Apostle! 
He  has  learned  of  our  Master  a  lesson  in  self- 
surrender.  In  CTethsemane  Christ,  amid  the  agony 
and  bloody  sweat,  in  loneliness  and  desertion, 
thinks  about  His  weak  disciples.  He  lies  crushed 
beneath  the  coming  cross,  yet  musters  strength 
to  awaken  and  counsel  those  in  danger.  So,  too, 
while  His  body  is  tortured,  each  nerve  a  quiver- 
ing battery  of  pain,  each  affection  for  the  beloved 
Father  who  has  forsaken  Him  aji  instrument  of 
the  keenest  anguish  ;  and  while  the  flaming  sword 
of  infinite  justice  i>ierces  His  soul.  He  turns  to 
care  for  His  mother,  and  to  lift  a  dying  thief 
to  Paradise.  Paul  is  a  })risoner  and  Hes  in  a 
dungeon,  Ijut  what  occupies  his  tlioughts  most? 
Not  the  prison,  not  the  darkness,  not  his  own 
suffering,  but  his  heart  turns  only  to  "  you  Gen- 
tiles."    "  \\'herefore  I  desire  that  ye  faint  not  at 

1  Verse  1,3. 
L5-2J 


PliAYEli   TO   THE  FATHER  OF  OUR  LORD.      58 

my  tribulations  for  you."  '  Indeed,  his  sufferings 
were  the  evidence  and  fruit  of  the  blessed  position 
God  liad  granted  them.  He  could  truly  say, 
"  M}^  tribulation  "  is  "  your  glory."  ' 

Just  this  desire  prompts  the  beautiful  prayer 
which  concludes  this  chapter.  "  For  this  cause," 
lest  they  should  be  discouraged,  he  says,  "  I  bow 
my  knees  unto  the  Father  of  our  Lord  Jesus 
Christ.""'  Prayer  is  blessed  and  surely  brings  a 
blessing  upon  the  one  who  prays  and  the  one  for 
whom  it  is  offered,  when  such  a  spirit  causes  it  to 
gush  from  the  heart. 

This  petition  is  unto  "  the  Father  of  our  Lord 
Jesus  Christ." '"  The  prayer  in  the  first  chapter  is 
to  "the  God  of  our  Lord  Jesus  Christ."'  These 
ascriptions  determine  the  character  of  the  peti- 
tions contained  in  them.  In  this  chapter,  Christ  is 
viewed  as  the  Son ;  while  in  the  first,  he  is  viewed 
as  man.  In  the  one,  he  would  say  to  the  disciples, 
"  My  Father  and  your  Father,"  and  in  the  other, 
"  My  God  and  your  God."  In  this  chapter,  it  is 
power  working  in  us ;  in  the  first,  it  is  power  work- 
ing for  us.  Cln-ist  dwells  in  our  hearts  by  faith, 
and  we  are  filled  with  the  fullness  of  God  according 
to  the  power  that  worketh  in  us  in  this ;  the  ex- 
ceeding greatness  of  His  power  to  us-ward  who 
believe  according  to  His  mighty  power  which 
wrought  in  Christ  and  placed  Him  at  the  right 
1  Verse  13.  '^  Verse  14.  ^Qjj^p.  i;  17. 


54  STUDIES  IN  EPHESIANS. 

hand  in  heavenly  places,  is  presented  in  that. 
Permit  me  to  say  that  in  the  prayer  to  the  Father 
of  our  Lord  Jesus  Christ,  the  whole  of  salvation  is 
presented  subjectively ;  while  in  the  prayer  to  the 
God  of  our  Lord  Jesus  Christ,  the  whole  is  jjre- 
sented  objectively. 

■As  the  prayer  is  to  the  Father,  it  takes  in  all. 
Every  family  in  heaven  or  earth  is  named  for  that 
Father.  He  does  not  pray  to  Jehovah ;  He  says 
Father.  Jehovah  would  have  been  appropriated 
by  the  Jews.  "  You  only  have  I  known  of  all  the 
families  of  the  earth."  Every  family  comes  under 
the  name  Father ;  here  Jew,  Gentile,  and  angels 
are  on  common  ground. 

First  he  prays  that  they  may  have  strength  in 
the  inner  man.  How  much  we  need  strength ! 
The  devil  has  his  wiles.  These  are  in  league 
against  us,  principalities  and  powers,  rulers  of  the 
darkness  of  this  worlds  and  spiritual  wickedness 
in  the  heavenlies.  There  is  an  evil  day  coming. 
Our  hearts  are  prone  to  evil,  and  we  are  sur- 
rounded by  the  lust  of  the  eye,  the  lust  of  the 
flesh,  and  the  pride  of  life.  The  world  allures. 
We  need  to  be  "  strong  in  the  Lord  and  in  the 
power  of  His  might." '  Hence,  this  earnest  prayer 
that  they  may  be  strengthened  with  might.  His 
Spirit  strengthens.  The  Spirit  is  ever  presented 
as  the  immediate  source  of  power  for  the  Chris- 

'  Chap.  ('.  :  10. 


PliATFE  TO   THE  FATHER  OF  OUR  LORD.      55 

tian.  Tliis  is  true  in  Christian  work.  "  Ye  shall 
receive  power  after  that  the  Holy  Ghost  is  come 
upon  3'ou."  ^  "  And  behold  I  send  the  promise  of 
the  Father  before  you,  but  tarry  ye  in  Jerusalem 
until  ye  be  endued  with  power  from  on  high."^ 
Apostolic  preaching  was  in  "  demonstration  of  the 
Spirit  and  of  power."  ^  The  power  of  that  Spirit 
changed  the  face  of  the  world. 

The  strength  of  inner  experience  comes  from 
the  sanie  source.  Our  prayer  and  supplication, 
which  are  the  very  soul  of  all  experience,  are  "  in 
the  Spirit."  Indeed,  "  the  Spirit  itself  maketh 
intercession  for  us  with  groanings  which  cannot 
be  uttered." '  The  Spirit  guides  "  into  all  truth," 
glorifies  Christ,  and  takes  of  the  wonderful  things 
of  Christ  and  shows  them  unto  us.  "  The  Spirit 
is  life  because  of  righteousness,"  '  and  hence,  "  as 
many  as  are  led  by  the  Spirit  of  God  they  are  the 
sons  of  God."  ^  "  The  Spirit  beareth  witness  with 
our  spirit  that  we  are  the  children  of  God," '  and 
hence  shows  that  we  shall  be  "  glorified  together  " ' 
with  Him.  How  clear,  then,  that  it  is  the  power 
of  "  the  Spirit  of  life  in  Christ  Jesus  "  that  "  hath 
made  me  free  from  the  law  of  sin  and  death."  ' 

^^'hat  is  the  measure  of  the  strength  given? 
Nothing  less  than  this :  "  according  to  the  riches 

1  Acts  1:8.  '■^  Luke  24 :  49.  ^l  Cor.  2  :  4. 

*  Rom.  8  :  26.  ■'  Rom.  8  :  10.  "  Rom.  8  :  14. 

'  Rom.  8:  16,  17,  2. 


o()  STUDIES  IN  EPHESIAXS. 

of  His  glory."  '  The  riches  of  grace  is  passed  by. 
How  great  that  would  be !  But  this  is  "  the  riches 
of  His  glory."  It  is  alwaj's  so  when  there  is  a 
question  of  need.  "  But  my  God  will  supply  all 
your  need  according  to  His  riches  in  glory  by 
Christ  Jesus.'"'  We  can  never  fail  with  such 
boundless  supply.  The  glory  is  an  infinite  ocean 
with  no  shore  to  limit  its  immensity.  The  supply 
of  strength  has  no  limit  until  we  have  left  the  con- 
flicts and  tribulations  of  life  behind,  and  stand 
upon  the  golden  streets  of  the  city,  safe  within 
the  i)early  gates.  Thank  God  for  ''  the  riches  of 
His  glory." 

Next  he  pram's  that  "Christ  may  dwell  in  their 
vy  hearts  by  faith." '^  This  is  not  that  they  may  have 
happy  emotions  or  sweetness  of  character,  but 
deeper  than  that ;  it  goes  to  the  cause  of  happy 
emotions  and  beauty  of  character,  to  an  indwelling 
Christ.  It  is  not  merely  that  they  may  be  saved 
from  wrath  to  come.  It  is  not  that  they  should 
be  Christians  in  the  sense  of  conversion  and  pro- 
fession, but  deeper  than  that  this  prayer  carries 
us.  For  consecration,  for  meeting  trial,  for  con- 
flict with  Satan,  and  for  cheering  us  in  the  midst 
of  tribulations,  we  need  Christ  in  our  hearts,  "the 
hope  of  glory."  What  care  goes  out  when  Christ 
comes  in !  "  He  does  not  let  the  dust  and  cob- 
webs accumulate,  but  He  fills  it  altogether."     In 

1  Verse  16.  -  Phil.  4  :  19.  •'  v^.,.s^.  ^7. 


P  HATER  TO  THE  F ATI  [EH  OF  OUR  LORD.      57 

seasons  of  distress,  there  will  be  found  for  that 
heart,  not  fear,  but  Christ ;  not  tribulation,  but 
Christ ;  not  trial,  but  Christ.  "  Nevertheless  I 
live ;  yet  not  I,  but  Christ  liveth  in  me,  and  the 
life  which  I  now  live  in  the  flesh,  I  live  by  the 
faith  of  the  Son  of  God  who  loved  me  and  gave 
Himself  for  me." '  The  whole  life  will  be  just  an 
expression  of  Christ.  "  Forasmuch  as  ye  are 
manifestly  declared  to  be  the  epistles  of  Christ."'^ 
Seneca  suggests  as  an  excellent  way  of  reform- 
ing one's  life,  to  represent  to  one's  self  Socrates, 
Cato,  or  some  distinguished  worthy,  as  a  constant 
observer  of  his  actions.  What  would  not  be  the 
transforming  power  of  the  continuous  contempla- 
tion of  the  life  of  the  Son  of  God,  which  Holy 
Writ  assures  transforms  "  into  the  same  image  from 
glory  to  glory  "  ?  ^  The  very  clod  beneath  the  rose- 
bush imbibes  a  perfume.  What  if  the  clod  could 
take  the  rose  into  its  heart,  forever  to  distill  its 
odors  there!  Christ  dwells  in  our  hearts,  and 
brings  the  sweetness  and  beauty  of  heaven  down 
into  our  souls.  INIerely  walk  through  oriental 
groves,  and  you  bear  away  somewhat  of  the  pre- 
cious aroma ;  how^  fragrant  our  spirits  should  be 
when  heaven's  Precious  One  walks  through  every 
chamber  of  the  soul,  and  should  it  not  be  truly 
said  that  "fragrance  filled  the  circuit  wide"*  of 

1  Gal.  2:20.  ^2  Cor.  3:3.  ^ocor.  3:1S. 

*  Milton's  "Paradise  Lost,"  Book  V.  286. 


58  STUDIES  IN  EPBESIANS. 

our  lives  ?  Well  says  Drumniond :  "  It  seems  to 
me  that  the  preaching  is  of  infinite  smaller  ac- 
count than  the  life  Avhich  mirrors  Christ.  That  is 
bound  to  tell,  like  the  voices  of  the  stars."  ^  Let^ 
Christ  dwell  in  us,  and  we  are  of  them  that  sin 
not.  Sin  flees  from  Christ  as  mists  before  the  face 
of  the  sun.  Then,  too,  ye  shall  ask  what  ye  will, 
and  "it  shall  lie  done  unto  you."  Richer  than 
that;  "the  same  bringeth  forth  much  fruit." '^ 
Then  the  joy  of  a  divine  life  thrills  our  hearts. 
Christ  comes  into  your  hearts,  and  then  reveals 
the  precious  fact  that  His  "joy  might  remain  in 
you  and  your  joy  be  full."  '^ 

Again  the  Apostle  prays  that  they  may  know 
j'the  love  of  Christ,  "Rooted  and  grounded  in 
love"''  is  the  condition  of  comprehending  this 
scene.  The  Apostle  teaches  the  same  in  Col.  2:2: 
"  Being  knit  together  in  love  and  unto  all  riches 
of  the  full  assurance  of  understanding,  to  the 
acknowledgment  of  the  mystery  of  God."  Love 
in  order  to  know.  We  must  possess  the  divine 
nature  in  order  to  understand  divine  things,  and 
that  nature  is  revealed,  for  "  God  is  love."  * 

Hence,  too,  you  need  not  command  believers  to 
love.  They  have  the  divine  nature.  Christ,  toe, 
is  master  of  heart  and  conscience,  and  will  teach 
them  to  love.    Says  the  Holy  Spirit  to  the  Thessa- 

^DrummoncTs  "Perfected  Life."  -John  15:  l-ll. 

3  Verse  17.  M  John  4:  8. 


PliAYER  TO  THE  FATHER  OF  OUR  LORD.      59 

lonians:  "  But  as  touching  brotherly  love  yc  need 
not  that  I  write  unto  you ;  for  ye  yourselves  are 
taught  of  God  to  love  one  another/' '  Again, 
writes  John :  "  Every  one  that  loveth  is  horn  of 
God  and  knoweth  God.  He  that  loveth  not. 
knoweth  not  God ;  for  God  is  love."  -  "  Rooted 
and  grounded  in  love,"  then  we  rise  to  compre- 
hend "the  breadth,  and  length,  and  depth,  and 
height."^ 

Of  course,  "all  saints"  must  be  included. 
There  can  be  no  exclusiveness.  "  Rooted  and 
grounded  in  love,"  no  brotlier  is  left  out,  and 
with  Christ  dwelling  in  our  liearts,  all  His  dear 
saints  are  dear  to  us. 

What  is  that  "breadth,  and  length,  and  de})th, 
and  height"?  It  is  the  love  into  which  they 
have  been  introduced  with  Christ  in  the  divine 
purposes.  No  words  will  measure  that  love.  A 
dialectic  Apostle  can  only  say  "breadth,  and 
length,  and  depth,  and  height."  Sanctified  imagi- 
nation can  train  her  wings  in  soaring  to  those 
"heights"  — 

"Whose  top 
Brightness  had  made  invisible."  *- 

Words  will  not  reveal  them.  They  are  in  tlie 
heavenlies,  and  are  made  to  sit  together  in  the 
heavenlies  in  Christ  Jesus.     They  are  with  Him, 

'  1  Thess.  4:0.  2  1  ,Iobn  4:7,  S. 

•'  Verse  18.  *  ''Paradise  Lost,''  T)!)'.). 


(\{)  STUDIES  IN  EFHESIAKS. 

"  far  al:)ove  all  principality  and  power  and  might 
and  dominion."  They  look  out  on  this  wide  scene 
extending  infinitely  beyond  any  limit:  they  are  at 
the  center,  but  no  circle  circumscribes  the  immen- 
sity of  the  display;  before  them  rolls  an  ocean  of 
love  limited  only  by  those  shores  which  shut  in 
the  infinite  nature  of  the  infinite  God. 

We  have  been  launched  into  the  infinitude  of 
the  love,  and  now  are  brought  back  to  a  well- 
known  point,  the  love  of  Christ.  He  would  not 
permit  us  to  1)e  lost  in  those  exalted  scenes,  and 
hence  introduces  Christ's  love.  Yet,  still  not  to 
bring  us  back  to  narrow  bounds.  It  is  bound- 
less ;  "  it  passeth  knowledge."  ^  It  fills  us,  when 
known  in  deep  experience,  "  with  all  the  fullness 
of  God." ' 

Yea,  it  "  passeth  knowledge."  We  may  illus- 
trate. We  may  say  a  father  and  a  son  are  con- 
demned to  die  by  the  executioner's  ax.  No 
executioner  can  be  found.  Life  is  offered  to 
the  one,  either  father  or  son,  who  will  become 
executioner  of  the  other.  Each  in  turn  urges  the 
other  to  take  his  life.  The  son  partially  consents. 
The  hour  is  come;  lifting  the  ax,  he  throws  it 
away,  places  his  head  upon  the  block,  and  says : 
"  Father,  we  will  die  together."  Well  are  there 
bronze  statues  to  commemorate  such  love.  But 
the  love  of  Christ  "  passeth  knowledge." 

1  Verse  19. 


PRATER  TO  THE  FATHER  OF  OUR  LORD.      (51 

We  may  speak  of  the  ])riiicess,  who,  when  her 
husband  is  wounded  with  a  poisoned  arrow,  to 
save  his  life  sucks  the  fatal  poison  from  the 
wound.  That  poison  she  knows  will  in  a  few 
hours  destroy  her  own  life.  Yet  love  gives  her 
life  for  his.  But  the  love  of  Christ  "  passeth 
knowledge." 

The  mother  in  the  storm  of  snow  and  lost  in 
the  wild  mountains,  to  the  last  moment  bears  the 
infant  in  her  warm  bosom.  Now  that  she  finds  it 
chilling,  she  tears  the  garments  from  her  limlis, 
wraps  it  warm  and  snug,  and  when  the  mother  is 
found  cold  in  death,  her  only  garment  is  the 
white  shroud  of  snow.     The  child  lives. 

"  She  stripped  her  mantle  from  her  breast, 
And  bared  her  bosom  to  the  storm."  ^ 

But  the  love  of  Christ  "  passeth   knowledge." 

He  sat  "  in  bliss  imbosomed,"  yet  came  to  save 
our  rebellious  world. 

"That  glorious  form,  that  light  imsufferable, 
And  that  far-beaming  blaze  of  majesty, 
He  laid  aside  ;  and  here  with  us  to  be. 
Forsook  the  courts  of  everlasting  day, 
And  chose  with  us  a  darksome  house  of  mortal 
cla}%"^ 

1 "  Seed  Com  for  the  Sower." 
2. Milton,  "  Tlu'  Nativity,"  2. 


()2  STUDIES  IN  EPHESIANS. 

AMien  looking  on  such  infinite  love,  well  might 

"The  stars  with  deep  amaze 
Stand  fixed  iu  steadfast  gaze,"  i 
and  — 

"The  sun  himself  withhold  his  wonted  sjieed."'  • 

^Ve  wonder  not,  with  such  a  display  of  the 
nature  of  that  God  who  "is  love"  being  made, 
tliat  "  suddenly  there  was  with  the  angel  a  multi- 
tude of  the  heavenly  host^  praising  God "  and 
making  "  full  concert  to  the  angelic  symphony."  ^ 
That  love  "  passeth  knowledge,"  for  its  measure 
is  the  cross. 

We  are  thus  filled  "  with  all  the  fullness  of 
God."  "  And  of  His  fullness  have  all  we  received, 
and  grace  for  grace."  Says  a  great  German,  the 
prayer  here  is,  "  That  ye  may  be  filled  with  di- 
vine gifts  of  grace  to  such  an  extent  that  the 
whole  fullness  of  them  shall  have  passed  over 
upon  you."^ 

The  Apostle  closes  with  a  great  ascription  of 
glory.  "  Now  unto  Him  that  is  able  to  do  exceed- 
ing abundantly  above  all  that  we  ask  or  think  ac- 
cording to  the  power  that  worketh  in  us."*  The 
power  of  God  that  works  in  us  exceeds  our 
prayers,  yea,  even  our  thoughts.":^  He  here  names 
not  the  power  that  worketh  for  us  in  raising  us 
with  Christ  to  sit  together  in  heavenly  places,  but 

'  Miltou.  "The  Nativity,"  6,  7.    '-  "Paradise  Lost,"  Book  V,  596. 
^  Meyer  in  loco,  *  Verse  20, 


rix'AYKR   TO  THE  FATHER  OF  OUR  LORD,      (k} 

the  power  that  worketh  in  us,  strengthening-  us, 
causing  us  to  comprehend  tlie  glory,  to  know  the 
love  of  Christ,  and  to  be  filled  with  all  the  full- 
ness of  God. 

"  TTnto  Him  be  glory."  '     Amen  and  Amen. 

"In  the  Church  by  Jesus  Christ  throughout  all 
ages"  '  let  that  glory  rise  in  thunders  of  acclaim. 
Every  redeemed  saint  consumes  his  life  in  songs 
of  "  harmony  divine ;  "  so  soothing  his  charming 
tones,  "that   God's  own  ear  listens  delighted." ' 

"  Praise  Him  with  the  psaltery  and  harp, 
Praise  Him  with  the  timbrel  and  dance, 
Praise  Him  with  stringed  instilments  and  organs. 
Praise  Him  witli  high-sonnding  cymbals." 
1  Verse  21.  ^  Milton. 


PRINCIPLES  OF  CHURCH  GROWTH. 

A  STUDY  IN  EPHESIANS,  IV  :  t-l6. 

"  May  groiv  up  into  Him  in  all  things  uihich  is 
the  Head,  even  Christ.'''' —  Eph.  4  :  ij. 

THE  great  theme  of  the  Epistle  to  the  Ephe- 
sians  is  the  church.  It  treats  first  of  the 
great  mystery  now  revealed,  of  the  union  of  the 
Jew  and  Gentile  in  one  body.  The  church  is 
the  bride  of  Christ,  which  He  loved  and  for  which 
He  gave  Himself;  He  cherisheth  and  nourish eth 
with  holy  care;  it  is  His  body,  the  fullness  of 
Him  that  filleth  all  in  all.  There  is  but  one 
church  —  the  militant  and  triumphant  are  but 
one;  the  militant,  by  whatever  name  you  call 
it,  is  but  one  —  the  one  body  of  the  one  Head, 
even  Christ.  Because  Ephesians  teaches  of  the 
church,  it  takes  us  into  the  heavenly  places  in 
Christ,  and  introduces  us  into  the  innermost 
shrine  of  divine  truth,  unveils  to  us  the  heart  of 
Clirist  loving  His  church  from  before  the  founda- 
tion of  the  world.  The  Apostle  fills  the  cup  of 
salvation  at  this  holy  fountain,  and  gives  us  to 
drink  of  the  sweetest  nectar  of  gospel  truth. 

In  the  text  before  us  to-day  he  sj^eaks  of  the 
growth  of  the  church ;  "  may  grow  up  into  Him 
I  <H  I 


ruixcirLKs  of  cuviwii  lUioWTii.  (15 

in  all  things." '  "  From  whom  the  whole  body 
.  .  .  maketh  increase  of  the  body  unto  the  edify- 
ing of  itself  in  love."-'  What  are  the  ])rinei])les  of 
church  growth?  \\'hat  are  the  true  and  divinely 
given  conditions  for  her  expanding  life?  Some 
say  one  thing,  some  another;  l)ut  let  us  search 
the  word  of  God  for  those  conditions,  and  then 
see  to  it  that  we  establish  them  about  our  church 
that  it  may  increase  "  with  the  increase  of  God." 
I.  The  first  })rincii)le  is  the  indwelling  of  God 
ill  the  church  by  His  Spirit,  and  the  realization  of 
that  fad  hij  its  members.  "  In  whom  ye  also 
are  builded  together  for  an  habitation  of  God 
through  the  Spirit."'  True  Christian  conduct 
must  flow  out  of  this  indwelling  of  God.  There 
is  a  conduct  becoming  in  a  certain  presence;  a 
gentleman  before  a  lady ;  a  scholar  l)efore  his 
teacher;  so  our  conduct  should  be  as  becomes 
God's  presence,  indeed,  expressive  of  that  pres- 
ence, and  indicative  ever  that  through  His  Spirit 
the  church  is  CJod's  dwelling-place.  When  re- 
alized, this  presence  becomes  power.  As  the 
vitality  of  the  life  principle  within  the  plant  is 
the  power  liy  which  it  continues  to  unfold  into 
more  and  more  perfect  forms,  so  this  indwelling 
is  the  vital  power  liv  which  the  church,  despite 
adverse  conditions,  grows  continuously  into  a  holy 
tem])le  in  the  Lord ;  or  to  change  the  form  of 
1  Verse  1."..  ■-'  Verse  16.  •'  Chap.  2  ;  2'4. 

5 


66  STUDIES  IJSr  EFHESIAXS. 

speech,  is  the  energy  by  which  the  bride  of 
Christ  clothes  herself  in  heavenly  beauty,  so  that 
it  may  truly  be  said,  "  As  a  lily  among  the  thorns 
is  my  love  among  the  daughters." ' 

Witness  the  wonderful  effects  of  this  indwell- 
ing. First,  there  is  "lowliness  and  meekness."^ 
When  close  to  God,  we  must  be  lowly.  When 
looking  on  Him,  and  when  the  wondrous  light  of 
His  countenance  fills  our  souls,  our  hearts  ever 
say,  "  None  of  self  and  all  of  Thee."  Then  in- 
deed is  it  possible  to  be  "long  suffering;"'^  self 
is  not  then  to  be  important ;  we  can  forbear  "  one 
another  in  love."  '  The  great  cold  rock  of  self  has 
been  rolled  away,  and  the  warm  fountain  of  love 
gushes  out  and  flows  on  forever.  "  Love  is  of 
God,"  and  now  self  being  removed.  His  nature  is 
in  us  and  expresses  itself  through  us.  Next  there 
is  carefulness  to  keep  the  unity  of  the  Spirit.^ 
God  dwells  in  the  church  through  His  Sjnrit; 
hence  care  to  keep  the  unity  of  the  Spirit.  But 
God  is  a  God  of  peace,  and  hence  a  desire  "  to 
keep  the  unity  of  the  Spirit  in  the  bond  of 
peace."  ^ 

This  unity  is  threefold.  Unitji  of  the  Spirit. 
For  there  is  one  Holy  Spirit  which  unites  us  to 
the  one  body  of  Christ,  and  then  reveals  to  us  the 
one  hope  of  our  calling.  There  are  not  a  thou- 
sand different  hopes  before  a  thousand  different 

•  Song  of  Solomon  2:2.  ^  Verse  2.  ^  Verse  3. 


rillNCirLEH  OF  QHVmUI  GIWWTII.  (17 

Christians,  but  one  hope  —  to  l)e  holy  and  without 
blame  before  Him  in  love.  This  is  the  beacon 
light  which  guides  every  one  of  us  through  the 
darkness  of  this  life  to  the  bright  home  of  God. 

There  l^  the  unhy  of  the  Lord-slilp}  We  all  owe 
allegiance  to  one  Lord.  Every  knee  l)Ows  at  the 
name  of  Jesus  and  worships  Him  as  Lord.  There 
may  be  diversities  of  administrations,  l)ut  it  is  the 
same  Lord.  One  faith  receives  Him,  and  by  one 
holy  spiritual  baptism  we  are  all  united  to  Him. 

But  the  unity  is  closer  still.  There  is  "  one 
God.""^  We  all  in  the  church  worship  the  same 
God,  and  in  the  recognition  of  Him  we  are  one. 
But  sweeter  than  that !  Look  at  one  special  side 
of  God's  nature,  "  one  God  and  Father." ''  Father 
binds  the  family  in  perfect  unity  as  with  golden 
liands.  He  is  "  above  all  "  '^  in  authority  and  af- 
fection, and  hence  a  true  center  of  unity.  He  is 
"through  all"'-  —  everywhere  in  us  —  through  all 
our  nature  and  through  all  our  graces.  "In  you 
all"" — the  spring  of  every  joy  and  of  all  happi- 
ness. How  could  more  perfect  unity  be  conceived 
than  that  the  same  loving  God  and  Father  should 
be  in  every  one  of  us? 

Wonderful  unity  of  the  members  of  the  cliurch 

and  of  the  whole  church  as  an   organism  !     This 

unity   secures   its    growth.      Dr.    Hoge    u-^es   an 

illustration  in  point.     Tn  the  far  West,  owing  to 

'  Verse  5.  '■'  Verse  6, 


68  STUDIES  IN  ETHESIANS. 

severity  of  storms  and  intensity  of  the  cold,  it  is 
next  to  impossible  for  trees  to  grow  to  any  ade- 
quate size.  Hence  they  adopt  this  plan  of  co- 
operation: By  instinct  they  range  in  a  circular 
forest,  ever  presenting  a  front  to  the  blast.  A 
friendly  vine  grows  upon  the  ground,  and  covers 
it  often  to  the  depth  of  a  foot,  so  that  the  traveler 
has  a  soft  bed  at  will,  and  then  the  vine  climbs 
to  a  great  height  aljout  the  trees,  and  weaves  a 
robe  to  keep  out  the  chilling  blast.  Thus  roots 
and  1)ody  l)oth  are  protected,  and  locking  their 
branches  above,  they  stand  before  the  darkest 
and  fiercest  blasts  that  sweep  the  Western  skies, 
and  grow  to  be  giants  in  this  circular  forest. 
This  growth  is  the  result  of  union;  while  out 
yonder,  the  tree  that  tried  it  alone  is  dwarfed 
into  a  l)lasted  shrub. 

So  comes  growth  to  the  church  when  the  weak 
help  the  strong,  and  the  strong  help  the  weak. 
Isolated  coals  die  upon  the  altar,  1jut  gathered 
into  heaps,  glow  Avith  seven- fold  power  and  con- 
sume the  sweet  incense  into  a  grateful  offering. 
How  powerless  the  rain  drops!  United,  they 
make  a  rill,  and  many  rills  form  a  river;  many 
rivers  pour  their  tides  into  the  infinite  ocean 
Avhose  proud  Avaves  of  power  none  can  stay  saAe 
the  Almighty.  Men  may  differ  as  the  billows  ; 
l)ut  the  church  is  "  one  as  the  sea."  In  her  unity 
is  her  power,  and  by  means  of  lier  unity  comes 


PiUNCirLKs  OF  vHuncH  aiiowru.  (19 

her  liTowtli.     The  Lord  ever  dwell  in  uiir  church, 

filling  our  hearts   with    lowliness  and  meekness, 

and   binding   our    hearts    into   one,    a   holy  and 

blessed  unity ! 

II.    The  further  rondition  of  growth  is  found    in 

the    external    (/!/!■'<    of    Christ    to    His    church.      All 

ministerings    are   gifts   to   the   church.     All   our 

graces   are   according   to   the   measure   in  which 
.^i  .  .       .  ... 

Christ  has  given  them.     The  basis  ot  these  gifts  is 

His  victory.  "When  He  ascended  up  on  high, 
He  led  captivity  captive  and  gave  gifts  unto 
men." '  He  ascended  far  "  above  all  heavens  that 
He  might  fill  all  things."  He  communicates  to 
the  church  the  same  power  which  gained  the  vic- 
tory, and  ministers  this  i)ower  through  men  as 
His  instruments.  "  He  gave  some  apostles,  and 
some  proi)hets,  and  some  evangelists,  and  some 
pastors  and  teachers."' 

Christ  himself  is  the  chief  corner-stone  upon 
which  all  is  built,  and  added  to  this  as  manifest- 
ing Him  are  the  apostles  and  prophets.  These 
still  minister  to  the  growth  of  the  church  through 
the  written  Scri})tures  which  by  inspired  pen  they 
left  us.  The  evangelist  stands  to  call  those  with- 
out to  Christ.  The  pastor  finds  the  essentials  of 
his  duties  performed  in  caring  for  those  within, 
watching  their  souls  and  ever  leading  them  to  the 
green  pastures  of  the  divine  word.  He  nmst  do 
1  Verses  8-10.  -Verse  11. 


70  STUDIES  IN  EPBE8IAKS. 

some  teaching,  yet  it  is  not  all  teaching,  and  there- 
fore the  two  words  are  used.  Then  there  are 
those  Avhose  gifts  are  for  teaching  only.  The 
heart  of  the  evangelist  yearns  for  the  lost,  and 
prays  that  souls  may  be  won;  the  heart  of  the 
pastor  yearns  for  the  sheep  of  the  fold,  and  prays 
that  they  may  walk  in  right  paths.  Evangelists 
are  named  before  pastors  and  teachers.  We  have 
developed  the  pastorate  to  a  great  degree  of  per- 
fection, but  we  need  to  use  evangelists  more  than 
we  have  done.  God  be  praised  for  the  evangel- 
istic revival ! 

The  object  of  all  these  gifts  of  ministry  is  ac- 
curately stated.  First,  individual  saints  are 
regarded,  "for  the  perfecting  of  the  saints."' 
Christ  would  have  every  saint  perfect  in  heart 
and  life,  and  the  ministry  furnishes  the  means. 
This  perfecting  shovild  go  on  until  we  all  come  to 
the  unity  of  the  faith,  and  every  eye  sees  the 
sweet  truth  of  the  gospel  as  it  is.  This  unity  will 
find  its  center  in  maturing  knowledge  of  the  Son 
of  God.  "  Unto  the  measure  of  the  stature  " "  of 
Christ,  would  be  blessed,  but  it  says  "  the  meas- 
ure of  the  stature  of  the  fullness  of  Christ."^ 
That  we  may  be  full  of  all  the  graces  of  Christ,  is 
why  Christ  gave  ministry.  And  also  that  we 
might  "  grow  up  into  Him  in  all  things ;  "  '  to 
grow  up  into  Him  in  some  things  would  be  glori- 
1  Verse  12.  ^  Verse  13.  ^  Verse  15. 


PlilNCirLES  OF  CHURCH  GROWTH.  71 

ous,  l»ut  "  ill  all  thiiiji's  "  is  beyond  what  imagina- 
tion can  picture.  Next  the  church  as  an  organism 
is  viewed,  and  we  find  the  object  of  ministry  to 
be  "  the  edifying  of  the  body  of  Christ."  ^  Christ 
wills  that  the  whole  church  in  every  part  be 
edified  or  built  U]).  Again,  "  from  whom  the 
wliole  body  .  .  .  maketh  increase  of  the  body 
unto  the  edifying  of  itself  in  love."  - 

Every  member  of  the  body  has  his  part  in  the 
ministry.  Do  not  sui)pose  that  all  Christ's  power 
for  the  groAvth  of  the  church  is  imparted  through 
official  ministry.  We  find  the  word,  "Unto  every 
one  of  us  is  given  grace ;  "  ^  each  of  us  has  a  spe- 
cial niche  —  we  all  have  some  service,  no  matter 
who  we  are.  It  is  individualized.  It  is  to  every 
member  of  the  body.  Is  your  life  hidden  and 
lowly  ?  still  you  have  a  gift,  and  it  must  be  used 
for  the  growth  of  the  church.  "  By  that  which 
every  joint  supplieth;"  each  part  gives  some 
supply  for  the  whole,  every  lively  soul  builds  up 
others ;  every  play  of  Christian  afi"ection  compacts 
the  whole  and  knits  together  that  it  may  increase 
with  the  increase  of  God. 

It  is  all  "  according  to  the  eff'ectual  working  in 
the  measure  of  every  part."  ^  Here  we  learn  that 
Christ  who  fills  all  things  works  effectually  in  every 
part.  You  should  every  one  express  that  inward 
working,  and  if  you  are  doing  absolutely  nothing 

1  Verse  VI.  '>■  Verse  16.  »  Verse  7. 


STUDIED  IN  EPHESIANS. 


for  the  growth  of  the  church,  it  is  because  you  are 
repressing  the  workings  of  His  Holy  Spirit  in 
your  heart.  There  is  not  a  man,  woman,  or  child, 
learned  or  unlearned,  rich  or  poor,  who  is  a 
member  of  this  church,  who  should  not  ])e  adding 
to  its  growth  daily,  and  in  whom  Christ  is  not 
working  to  that  blessed  end. 

III.  The  third  and  last  stated  principle  of 
church  growth  is  contimious  union  lolth  Christ,  its 
Head. 

"  May  grow  up  into  Him  in  all  things,  which  is 
the  Head,  even  Christ ;  from  whom  the  whole 
body  .  .  .  maketh  increase  of  the  body  unto  the 
edifying  of  itself  in  love." '  Christ  is  the  great  res- 
ervoir of  the  church's  blessing.  "  He  filleth  all 
in  all."  "  He  ascended  up  far  above  all  heavens, 
that  He  might  fill  all  things." '' 

He  is  the  reservoir  of  spiritual  life.  Our  life  is 
hid  with  Christ  in  God.  In  Him  was  life,  and 
the  life  was  the  light  of  men.  Through  the 
church's  union  with  Christ,  vital  power  flows 
down  into  it,  and  si)iritual  life  manifests  itself  on 
every  side.  The  life-tide  of  His  heart  throbs 
through  the  heart  of  the  church,  and  she  thrills 
with  His  life. 

He  is  the  fountain  of  love ;  in  Him  it  rolls  an 
infinite  tide.  The  church  when  united  to  Him 
has  that  love  flooding  her  heart  and  raising  her 

1  Verses  1."),  16.  "-'Verse  10. 


PltmciPLEH  OF  CHURCH  GROWTH  73 

to  His  heavenly  i)lane.  There  is  "increase  of  the 
l)0(ly  unto  the  edifying  of  itself  in  love;"  then 
from  her  full  heart  the  glad  streams  flow  forth  on 
the  arid  deserts  of  the  world,  and  they  blossom  as 
the  rose. 

He  is  the  source  of  the  church's  power.  "  All 
power  is  given  unto  Me  in  heaven  and  in  earth." ' 
He  is  "Christ  the  power  of  God."  While  the 
church  is  in  close  and  continuous  union  with 
Him,  she  is  filled  with  power,  and  when  she 
places  her  hands  upon  the  bulwarks  of  Satan,  the 
electric  power  of  Omnipotence  lays  them  pros- 
trate before  her.  Scarce  does  she  wheel  her 
saints  into  line  of  battle  before  the  hosts  of  dark- 
ness are  fleeing  in  consternation.  The  shades  of 
night  flee  smitten  with  the  arrows  of  morning 
light.  "  Be  strong,"  0  sacramental  host,  "  in  the 
Lord,  and  in  the  power  of  His  might." ' 

The  body  expresses  the  thoughts,  desires, 
wishes,  and  volitions  of  the  head,  and  so  will  the 
church  in  ever  expanding  grace,  life,  love,  and 
power  express  the  desires,  thoughts,  and  wishes 
of  her  glorified  Head.  Without  the  Head  she 
can  do  nothing ;  "  holding  the  Head  "  she  "  in- 
crf^aseth  with  the  increase  of  God."^ 

as,  my  dear  brethren,  for  our  church  keep 
close  to  Christ  and  use  all  the  life,  love,  and 
})Ower   that  is   in   Him   for   her  growth.     He  is 

1  Matt.  '28  :  IS.        ^  Chaj).  (>  :  10.        ^  Col.  2  :  19. 


74  STtlDIES  IX  EPHESIANS. 

inexhaustible.  Have  you  not,  as  you  beheld  the 
sun  put  aside  the  golden  curtains  of  the  morning 
and  look  forth  upon  the  world,  often  thought, 
how  many  winters'  snows  he  has  melted,  how 
many  springs  clothed  the  earth  in  verdure,  how 
many  summers  painted  the  flowers  in  beauty 
and  ripened  the  luscious  fruits,  how  many  hun- 
dred autumns  locked  his  golden  beams  in  the 
waving  harvests  ?  yet  there  he  is  in  all  the  power 
and  glory  which  he  possessed  when  first  the  earth 
smiled  beneath  his  beams.  80  Christ  shines 
upon  our  church  to-day  —  He  has  melted  thou- 
ands  of  frozen  hearts,  ripened  the  buds  of  grace, 
caused  them  to  blossom  in  beauty,  and  beneath 
His  maturing  rays,  harvest  after  harvest  of  souls 
have  been  gathered  into  heavenly  garners ;  yet 
there,  my  brethren,  to-day  He  shines  U])on  our 
church  in  pristine  power  and  splendor.  0  beams 
of  the  Sun  of  Righteousness,  give  us  health  and 
growth ! 


THE    CHRISTIAN    WALK. 

A  STUDY  IN  EPHESIANS,  IV:  17-32. 

'^7 '/lis  I  say  therefore  and  testify  in  tlie  Lord, 
that  ye  henceforth  7oa!k  not  as  other  Gen- 
tiles walky — EpJi.  4  :  ig. 

THE  Apostle  begins  the  third  and  fourth  chap- 
ters of  the  Epistle  to  the  Ephesians  with  a 
very  tender  personal  appeal.  Renames  himself: 
"  I  Paul,  the  prisoner  of  Jesus  Christ  for  you  Gen- 
tiles," ^  and  again  touches  the  same  pathetic  fact 
thus :  "  I  therefore,  the  prisoner  of  the  Lord,  be- 
seech you  that  ye  walk  worthy  of  the  vocation 
wherewith  ye  are  called."  '  He  lay  in  the  Mam- 
artine  prison  a  "  prisoner  of  the  Lord,"  or  be- 
cause of  his  allegiance  to  the  Lord.  He  was  a 
prisoner  for  Christ's  sake. 

He  states  in  whose  behalf  he  was  a  captive : 
"  The  prisoner  of  Jesus  Christ  for  you  Gentiles." 
The  word  "  Gentiles  "  suggests  the  dispensation  of 
the  grace  of  God  to  him  in  making  Jiim,  the  one 
less  than  the  least  of  all  saints,  the  Apostle  of  the 
great  mystery  that  the  Gentiles  should  be  "  fellow- 
heirs  of  the  same  body."  He  had  been  sent  to 
'Cliai..  :?  ;  1.  -Verse  1. 

[75] 


STUDIES  IN  FPHESIAXS. 


preach  "  the  unsearchable  riches  of  Christ  .  .  . 
to  the  intent  that  unto  principalities  and  powers 
in  heavenly  places  might  be  known  by  the  church 
the  manifold  wisdom  of  God.'"  This  extending 
the  gospel  to  the  Gentiles  was  but  the  unfolding 
of  "  the  eternal  purpose  which  He  purposed  in 
Christ  Jesus  our  Lord."  Such  was  the  reason  of 
his  imprisonment,  and  therefore  he  desires  the 
Ephesians  not  to  faint  at  his  tribulations  for 
them,  which  really  were  tribulations  bringing  to 
them  the  glory  of  the  gospel. 

Hence,  the  appeal  is  also  to  us.  To  us  he 
speaks  as  a  prisoner  of  the  Lord.  To  us  as  a  pris- 
oner for  us  Gentiles  he  appeals ;  inasmuch  as  the 
door  of  the  gospel  was  flung  wide  open  for  the 
Gentiles  to  enter  God's  temples  of  mercy,  he  urges 
us  to  walk  worthy  of  the  vocation  wherewith  we 
are  called,  and  states  as  a  general  principle  that 
Ave  should  not  walk  as  the  Gentiles  walk. 

We  have  here  the  principles  of  the  Christian 
walk :  — 

I.  The  first  princijjle  is  that  the  Christian  has 
put  off  the  old  man  and  put  on  the  new. 

They  were  previously  darkened  in  their  "  un- 
derstanding," '^  and  that  because  they  were  "  alien- 
ated from  the  life  of  God." '  They  were  ignorant, 
and  this  ignorance  had  its  source  in  "  blindness 
of  their  heart."  ^  Life  precedes  light.  There  is 
1  Chap.  3:  8-10.  ^^  Verse  18. 


THE  QHlilSTlAN   WALK. 


first  "  the  Word,"  and  then  in  Him  is  found 
"  life,"  and  afterward  that  life  becomes  "  the  light 
of  men."  Not  having  these  essentials,  the  Gen- 
tiles soon  became  in  their  moral  degeneration 
"  past  feeling,"  and  consequently  gave  themselves 
"  over  unto  lasciviousness,  to  work  all  uncleanness 
with  greediness." '  Behold  the  depths  to  which 
one  sinks  who  never  knew  the  revealing  "Word," 
and  hence  knew  not  the  life  of  (lod,  nor  its  liglit. 

Blessed  change !  The  "Word  "  was  made  flesli, 
and  He  can  now  say,  "  Ye  have  not  so  learned 
Christ."^  Having  "heard  Him"^  and  "been 
taught  by  Him,"''  they  knew  tlie  truth  as  it  is  in 
Jesus.  They  must  then  have  put  off  the  old  man, 
and  have  put  on  the  new.  "Put  off"  ])eing  in 
past  time,  we  are  taught  that  when  tliey  believed, 
they  did  constructively  and  professedly  put  off 
tlie  old  man  and  put  on  the  new. 

The  old  man  is  described  as  being  corrupt. 
This  is  of  course  moral  corruption,  and  the  gene- 
sis of  the  whole  matter  has  been  explained  above. 
There  is  an  evil  heart,  a  corrupt  nature,  so  that 
the  whole  man  is  alienated  from  the  life  that  is  in 
God.  The  old  man  is  given  over  to  "deceitful 
lusts  "  *  which  lead  them  captive.  Hence,  the  old 
man  "  waxeth  corrupt."  According  to  Christian 
profession  they  must  not  live  in  obedi'nice  to  the 
lust  of  this  old  man. 

1  Verse  19.        ^  Verse  '30.        ■'  Verse  21.        *  \Ci-  e  22. 


78  STUDIES  IN  EFHESIANS. 

What  a  beautiful  contrast!  They  had  been 
taught  to  "  be  renewed " '  by  the  Holy  Spirit. 
Their  minds  must  l)e  by  His  gracious  influence 
brought  into  a  new  and  blessed  state. 

They  must  live  as  the  new  man.  What  is  his 
character?  He  is  "after  God'"  —  created  after 
God's  pattern,  in  accordance  with  God's  thoughts, 
and  is  after  God's  heart.  This  new  man  is  created 
"in  righteousness  and  true  holiness.""  This  is 
not  merely  negative,  not  mere  innocence,  but  is 
positive  righteousness.  He  is  morally  like  God, 
and  his  image  is  restored.  Morever,  there  is  the 
holiness  of  truth.  We  are  chosen  that  Ave  should 
be  "  holy  and  without  blame  before  him  in  love." 
Christ  dwells  within  us.  "  Nevertheless  I  live, 
yet  not  I,  but  Christ  liveth  in  me."  In  Colos- 
sians :  "  The  new  man  which  is  renewed  in  knowl- 
edge after  the  image  of  Him  that  created  him."^ 
Whose  image  ?  Christ's,  without  doubt.  Ye  are 
His  workmanship.  So,  then,  the  old  man  with 
all  his  thoughts,  affections,  words,  and  deeds, 
must  be  put  off,  and  the  new  man  put  on  with 
his  thoughts,  affections,  words,  and  deeds. 

How  practical  all  this  becomes !  The  Apostle 
indicates  how  the  new  man  expresses  his  nature 
in  practice.  "Putting  away  lying,"*  we  are  to 
"speak  every  man  the  trutli  with  his  neighbor."* 
The  father  of  lies  is  no  longer  our  father,  l)ut  tlie 
1  Verse  33.       -'Verse  24.       ''Col.  3:10.        *  Verse  35, 


THE  CHRISTIAN  WALK.  79 

God  of  truth.  We  are  of  the  truth.  Indeed, -we 
are  born  "  not  of  corruptible  seed,  but  of  incor- 
rui)tible,  by  the  word  of  God  which  liveth  and 
al)ideth  forever."  We  are  sanctified  through  the 
truth,  and  find  the  truth  the  celestial  manna 
upon  which  our  souls  feed.  We  cannot  lie.  We 
cannot  but  speak  the  truth. 

What  a  beautiful  reason  is  assigned  :  "  For  we 
are  members  one  of  another."  We  are  united  to 
Christ.  He  is  the  Head,  and  we  are  all  members 
of  His  body.  If  one  member  lies  to  another,  lie 
injures  the  body,  nay,  he  injures  himself.  Our 
interests  are  mutual,  as  are  the  interests  of  the 
hand  and  the  eye.  "  The  eye  cannot  say  unto 
the  hand,  I  have  no  need  of  thee ;  nor  again,  the 
head  to  the  feet,  I  have  no  need  of  you." '  Again  : 
"And  whether  one  member  suffer,  all  the  mem- 
bers sutler  with  it ;  or  one  member  be  honored, 
all  the  members  rejoice  with  it.  Now,  ye  are  the 
body  of  Christ  and  members  in  particular."^ 

"  Be  angry  and  sin  not."  ^  The  passion  of  an- 
ger arises  in  his  breast  in  view  of  evil,  and  when 
evil  is  removed,  that  instant  the  soul  returns  to 
its  Ghrist-like  calm  and  peace.  Should  he  let 
anger  burn  one  moment  after  evil  has  disap- 
peared, he  would  sin,  and  bitterness  would  linger 
in  his  heart.  The  sun  goes  not  down  upon  his 
wrath. 

1  1  (or.  \2:2\.        "■  ]  Cor.  1:^  :  20.  :>7.        »  Vcrsp  20. 


80  STUDIED  IN  EPHESIANS. 

The  wicked  one  is  in  the  world.  We  ought  not 
to  open  the  door  for  Satan.  No  place  should  be 
given  to  the  devil,  but  our  hearts  should  be  filled 
with  the  truth  and  the  Holy  Sj^irit.  A  "  Get  thee 
behind  me  Satan,"  as  a  sword  of  the  Spirit, 
should  meet  his  every  advance,  and  put  him  to 
fiight  as  dark  shadows  flee  before  the  beams  of 
the  sun. 

He  who  before  stole,  steals  "  no  more." '  The 
life  is  changed.  Industry  is  a  Christian  principle, 
and  hence  we  find  him  "  working  with  his  hands 
the  thing  which  is  good." '  What  a  sweet  motive, 
too,  is  supi^lied  in  the  words,  "  that  he  may  have 
to  give  to  him  that  needeth."'  How  divine  labor 
becomes  when  wrought  in  such  a  heavenly  spirit, 
and  how  beautiful  the  hands  that  are  hardened 
with  such  toil !  Here  is  labor's  mount  of  trans- 
figuration. 

The  tongue  is  guarded.  "  Let  no  corrupt  com- 
munication proceed  out  of  your  mouth."'-  Only 
tliat  which  is  pure  should  spring  from  the  fount- 
ain of  a  pure  heart.  The  words  coming  from  the 
heart  should  be  pure.  How  the  Scripture  guards 
(wr  words!  WeW  it  ir\i\y.  We  have  but  to  watch 
the  history  of  a  careless  word. 

"Aye,  't  was  but  a  word,  a  careless  word, 
As  tliistle-dowu  it  seemed  as  light ; 
It  paused  a  moment  in  the  air. 

Then  swiftly  onward  winged  its  flight." 

1  Verse  28.  -  Verse  29. 


THE  CHA'ISTIAiV   WALk'. 


It  could  not  pass  alone. 

"Another  lip  ciiiinht  up  the  word 

And  breatlied  it  with  a  haughty  sneer  : 
It  gathered  weight  as  on  it  sped  — 
That  careless  word  —  in  its  career." 

The  circle  intluenced  widens,  and  — 

"  Then  rumor  caught  the  tiying  word, 
And  busy  gossip  gave  it  weight, 
Until  that  little  word  became 
The  vehicle  of  angry  hate." 

The  one  who  spoke  cannot  arrest  the  dread  con- 
sequences as  now  he  realizes  — 

■'  That  word  was  winged  with  lire, 
Its  mission  was  a  thing  of  pain. 
For  soon  it  fell  like  lava  drops 
Upon  a  slowly  tortured  brain."  ^ 

Deeper  will  work  the  dread  evils  of  corrupt 
words.  Their  history  can  only  be  written  by  a 
pen  dipped  in  hell.  Only  \)uve,  sweet  words  must 
come  from  the  heart  cleansed  with  the  blood  of 
Christ.  Sliglitly  clianging  a  i)oetic  strain,  we 
have  our  thoughts  well  expressed  :  — 

'■  Pure,  holy  words  —  scatter  them  along  your  earthly  way. 
As  you  would  strew  the  blossoms  fair  that  beautify  the 

day  ; 
Some  famishing  and  fainting  soul  would    gladly    pick 

th(Mn  up  ; 
Pure,  lioly  words  may  turn  aside  the  deep  and  bitter  cup. 
Sweet,  holy  words  ;iie  like  tlic  dew,  and  as  the  summer 

rain 
That  as  a  benediction  falls,  and  falleth  not  in  vain."' 
ti  '  <.>iiotcil  ill  ITomeh'tic  Review. 


82  STUDIES  IN  EPHESIAXS. 

Our  mouths  may  well  utter  "  that  which  is 
good  to  the  use  of  edifying," '  that  which  builds 
other  souls  up  in  holy  life  and  Christ-like  charac- 
ter, and  that  which  ministers  "  grace  unto  the 
hearers."  How  heavenly  our  world  would  be  if 
all  obeyed  these  divine  injunctions  !  Paradise 
would  bloom  on  every  hand,  and  celestial  songs 
cheer  our  planet  as  she  moved  on  her  orbit  be- 
neath divine  benedictions. 

II.  The  second  principle  bearing  upon  the 
Christian  walk  is  the  presence  of  the  Holy  Spirit. 

This  thought  is  stated  in  the  thirtieth  verse : 
"And  grieve  not  the  Holy  Spirit  of  God  whereby 
ye  are  sealed  unto  the  day  of  redemption."'^ 
Nothing  is  to  be  felt,  thought,  or  done,  which 
would  grieve  that  holy  Being  or  be  unbecoming 
His  presence. 

In  the  second  chapter,  the  same  great  principle 
was  stated  in  a  more  positive  form :  "  In  whom  all 
the  building  fitly  framed  together  groweth  unto  a 
holy  temple  in  the  Lord."^  This  refers  to  the 
perfected  temple  in  glory,  but  meanwhile  "ye 
also  are  builded  together  for  an  habitation  of  God 
through  the  S})irit."  *  The  inspired  conclusion  is, 
"  Therefore  walk  worthy  of  the  ^'ocation  where- 
with ye  are  called."^  What  a  vocation  indeed! 
To  be  the  habitation  of  God  on  earth  through  the 

1  Verse  29.  -  Verse  30.  '^  Chap.  2:31. 

*Chap.  2  :  32.  •'''Verse  1. 


THE  CHRISTIAN  WALK.  83 

Spirit!  SiU'h  a  vocation  brings  us  more  tlian 
heaven,  for  it  gives  us  the  celestial  One  out  of 
heaven,  and  makes  His  habitation  in  our  souls. 
The  whole  conduct  of  the  Christian  flows  Ironi 
the  realized  presence  of  the  Spirit  in  the  church 
and  in  each  believer.  Our  walk  must  be  sucli  as 
expresses  this  indwelling  of  God  and  such  also  as 
becomes  it. 

The  Ajfostle  notes  the  practical  results  of  this 
precious  })resence  of  God  in  the  energy  of  the 
Spirit. 

There  is  humility ;  we  are  occupied  with  God ; 
we  delight  in  His  lilessed  presence,  His  wonderful 
grace,  His  boundless  love  and  infinite  nature,  and 
lo!  self  is  forgotten.  The  precious  presence  of 
(lod  in  the  energy  of  the  Spirit  makes  endeavor 
to  keep  "  the  unity  of  the  Spirit." '  In  the  flesh 
each  stands  apart;  in  the  Spirit  we  are  bound 
together,  and  tender  ties  of  mutual  love  l»ind  us 
all  in  one.  One  S})irit  produces  oneness  of  fruits. 
There  is  one  body,  and  though  it  has  many  parts, 
they  are  animated  by  a  common  life,  even  "  one 
Spirit  producing  oneness  of  purpose,  design,  and 
action." 

When  tlie  Spirit  is  present,  then  comes  unity 
and  peace.  The  Spirit  has  led  all  to  accept  ''one 
I^ord,"'^  has  awakened  "one  faith,"-'  and  given 
"one  baptism."^     All   are   baptized  into  Christ. 

1  Verse  3.  '^  Verse  5, 


84  STUDIES  IN  EPHESIAXS. 

Then  with  tender,  loving  hearts  we  all  cry 
"  Abba  "  to  "  one  God  and  Father."  ' 

The  Holy  Spirit  of  God  seals  us  unto  the  day  of 
redemption.  God  sets  His  seal  upon  us.  That 
seal  gives  us  assurance  of  salvation  and  guaran- 
tees all  the  power  of  God  for  our  preservation 
until  the  day  of  completed  redemption.  Tliis 
strengthens  us  and  furnishes  us  with  motives 
and  power  for  the  Christian  walk.  Conscious  of 
being  saved,  and  God  having  sealed  this  boon  to 
me,  I  can  act  rightly  toward  others.  God  has 
pardoned  and  saved,  hence  all  "bitterness,"" 
" wrath," '^"  anger,"'"  and  "evil  speaking"^  to- 
ward the  objects  of  the  same  blessed  salvation, 
vanish  away.  All  must  l)e  kind  one  to  another, 
tender-hearted,  and  forgive  one  another.  The 
Spirit  shows  us  how  "  God  ["in  Christ,"  R,  V.] 
hath  forgiven  us,"  '  and  the  life  under  the  iniiu- 
ence  of  this  sweet  truth  is  reformed. 

We  should  indeed  be  "  filled  with  the  Spirit."  ' 
When  in  this  blessed  condition,  every  feeling, 
ever}^  thought,  every  Avord,  and  every  act  is 
mouliled  by  the  Holy  One.  Tlien  dtjes  jo}'  flow 
I'orth  in  continue. 1  streams  of  unending  delight 
from  the  full  heart.  The  one  full  of  the  Spirit 
speaks  "  in  psalms  and  hymns  and  spiritual 
songs,  singing  and  making  melody  in  your  heart 

1  Verse  (J.  '^  Verse  31. 

2  Verse  3'3,  •  Chap,  h  :  IS. 


THE  CHRISTIAN  WALK. 


to  the  Ijortl," '  and  the  divinest  melody  sAveetens 
life  as  some  note  from  the  unutterable  glory- 
touches  the  soul  and  fills  it  with  symphonies  of 
Heaven.  Outward  circumstances  are  nothing. 
The  skies  may  be  overcast,  darkness  may  gather 
on  every  hand,  the  lightnings  may  blaze,  the 
thunders  roll,  the  earth  treml)le,  friends  fail,  and 
dear  ones  pass  away ;  but  the  perennial  fountain 
of  joy  bursts  forth  as  a  spring  in  the  great  desert 
of  human  life,  and  amid  all  the  storms,  "giving 
thanks  "' hushes  the  tem])est  into  the  calm,  rich 
music  of  God's  own  voice. 

Thus  the  indwelling  of  the  Spirit  enriches  and 
beautifies  the  Christian  life.  How  pure,  how 
holy,  how  perfect  one  should  l)e  in  whom  God's 
Spirit  temples  and  holds  daily  comnuinion. 

The  Poet  Laureate  expresses  this  principle  in 
s})eaking  of  communion  with  his  dead  Arthur  :  — 

"How  pure  at  heart  and  sound  in  head, 
With  what  divine  affections  bold, 
Should  be  the  man  whose  thoughts  would  hold 
An  hour's  communion  with  the  dead." 

"In  vain  shalt  thou  or  any  call 

The  spirits  from  their  golden  day, 
E.xcept,  like  them,  thou  too,  canst  say, 
My  spirit  is  at  peace  with  all,"  ^ 

What  manner  of  j)eople  should  we  l)e  in  whom 
He  dwells!     "For   the   temple   of  God  is    holy, 

'  Chap.  5  :  19.       ''  Chap.  5  :  20.       ^  •'  Tii   Mftnoiiaiii." 


86  STUDIES  IK  EPHESIAJStS. 

which  temple  ye  are."  "What?  Know  ye  not 
that  your  body  is  the  temple  of  the  Holy  Ghosst 
which  is  in  you  which  ye  have  of  God?  .  .  .  There- 
fore glorify  God  in  your  body  and  in  your  spirit 
which  are  God's." '  ^^"alk  worthy  of  the  vocation 
wherewith  ye  are  called.  What  persons,  then, 
would  be  a  church  of  Christians  who  realized  this 
divine  truth  and  lived  up  to  its  lofty  standard ! 
Its  benign  influence  would  soon  in  richest  bless- 
ings circle  the  world.  She  would  be  a  sun  with 
the  beauty  of  the  morning  waking  the  happy  in- 
habitants of  the  earth  to  behold  the  glory  of  the 
celestial  day  of  salvation. 

The  same  great  truths  are  enforced  upon  us  in 
the  fifth  chapter,'  while  as  children  we  are  urged 
to  imitate  God  our  Father,  by  walking  in  love 
and  as  children  of  the  light. 

1  1  Cor.  6  :  19,  20. 


IMITATORS   OF  GOD. 

A  STUDY  IN  EPHESIANS,  V  :  1-14. 

'•  Be   ye   therefore   followers    of   God  as    dear 
children.^' — Eph.  J  :  i. 

PAUL  testifies  that  Christians  shall  not  walk  as 
other  Gentiles  walk.  The  l)eliever  has  not  so 
learned  Christ.  Having  heard  His  voice  and 
been  taught  liy  Him,  we  know  the  truth  as  it  is 
in  Jesus.  That  all-important  cardinal  truth  is 
that  the  Christian  has  i)ut  off'  the  old  man  and 
has  put  on  the  new.  The  new  man  is  "  after  God," 
has  been  created  "  in  righteousness  and  true  holi- 
ness,"' "is  renewed  in  knowledge  after  the  image 
of  Him  that  created  him,"  ^  and  Christ  is  all  and 
in  all.  The  believer's  nature  comes  from  God  as 
an  expression  and  reflection  of  what  He  is  in 
righteousness  and  holiness,  and  hence,  the  life  is 
to  be  a  beautiful  image  of  the  Divine.  The  next 
principle  is  the  presence  of  the  Holy  Spiritj 
"  Grieve  not  the  Holy  Spirit  of  God  by  whom  you 
have  been  sealed  for  tlie  day  of  redemption." 
It  is  God  himself  who  dwells  within  us ;  nothing 
in  feeling,  thought,  word,  or  action,  unworthy  of 
God  himself,  ought  to  go  on  in  us  or  out  from  us. 
This  plane  of  Christian  living  is  exalted  !     Yes,  a 

1  Chap.  4:24.  '-i  Col.  3:10.  ^cbnp.  4  ;  30. 

[87] 


STUDIES  IN  EPHESIANS. 


new  man  in  ri(>hteousness  and  holiness  and  truth 
and  after  the  |)erfect  imao;e  of  ('hrist!  In  truth 
it  is  a  high  calling.  But  the  fifth  chapter  opens 
by  lifting  us  to  the  very  heavenlies,  and  places 
our  feet  upon  the  summits  white  with  the  very 
light  of  God,  where  it  says :  "  Be  ye  followers  of 
God  as  dear  cliildren." '  More  exactly,  "  Be  ye 
imitators  of  God  as  dear  children."  Moral  eleva- 
tion !  Can  you  conceive  of  anything  higher  than 
that?  Imitators  of  God  !  We  are  called  to  imi- 
tate Him  in  the  [principles  of  His  conduct.  We 
should  be  characterized  by  that  which  character- 
izes God. 

How  sweet  and  tender  this  appeal!  It  woos 
the  heart  of  the  child  to  l)e  like  his  Father.  In- 
asmuch as  we  are  of  the  family  of  God,  we  ought 
to  be  like  (Jod  our  Father.  "  Be  ye  therefore  per- 
fect as  your  Father  which  is  in  heaven  is  perfect." 
Consider  what  it  is  to  be  imitators  of  God. 

I.  Taking  the  most  essential  name  of  God^  he  calls 
us  to  imitate  God  in  love.  "  God  is  love."  ''  He  that 
dwelleth  in  love  dwelleth  in  God."'^  So  we  are 
called  to  be  imitators  of  God  by  walking  "  in  love." 

This  is  not  the  voice  of  law.  Law  says  love  thy 
neighl)or  as  thyself.  Men  lift  their  hands  almost 
in  horror  at  the  suggestion  of  lieing  called  to  at- 
tain so  high  a  standard.  High  indeed  it  is !  Yet 
here  is  one  still  more  loft}^  suggestive  of  the  pure 
'Verse  1.  «Johu  4  :  8,  16. 


I  MIT  A  TO  US  OF  GOD.  80 

throne  of  God  itself.  Here  you  ti'o  Leyond  law, 
and  give  yourself  up  for  others.  There  is  here 
implied  some  necessity,  some  evil  demanding  de- 
votednessT-the  giving  up  of  self  for  another. 
We  are  to  walk  in  love  "  as  Christ  also  hath  loved 
us,  and  hath  given  Himself  for  us  an  offering  and 
a  sacrifice  to  God.'"  Upon  the  occasion  for  it, 
our  ruin  and  loss,  our  guilt  and  shame,  lie  loved 
us  with  this  devoting  love,  and  gave,  not  His 
crown,  not  His  scepter,  not  His  throne,  not  His 
Father's  house,  not  His  heaven,  Init  He  gave 
Hhrm'lf.  Law  never  asked  that.  It  was  love's 
free,  unmeasured  self-devotion  and  self-giving. 
In  such  love  we  are  called  to  walk. 

That  love  measures  vast  infinitude.  It  gave 
itself  for  us;  it^  stooped  from  the  loftiest  jnnnacle 
of  glory  in  God's  universe  down  to  the  bleeding 
cross;  its  objects  were  the  inhal)itants  of  yon 
wandering  world  of  woe,  launching  out  into  the 
blackness  of  darkness.  "  In  due  time,  while  we 
were  yet  sinners,  Christ  died  for  the  ungodly."-' 
The  ungodly !  Behold  the  depths !  Yet  below  it 
all  His  love  reached  down  and  bathed  the  cross 
in  the  blood  of  Christ  "  for  us."  ''  While  stooping 
infinitely  for  us,  it  was  noble,  ever  lofty,  ever 
pure,  separate  from  sin,  ever  worthy  of  God ;  for 
He  gave  Himself  an  offering  and  a  sacrifice  "  to 
God."  ^    That  consecrated  the  ofl'ering.     The  fact 

1  Verse  2.  '^  Rom.  5:0.  »  Veise  3. 


90  STUDIES  IN  EPHESIANS. 

that  through  the  whole  it  was  "to  God,"  kept 
the  sacrifice  pure  and  made  the  incense  sweet 
even  in  heaven.  Hanging  upon  a  cross,  ahove 
which  gathered  the  avenging  lightnings  of  justice 
and  holiness,  could  not  stain  or  mar  the  One  who 
did  it  all  "to  God."  Walk,  then,  in  the  love 
which  devotes  self  for  others,  a  sacrifice  to  God. 
Note,  too,  that  as  the  text  says,  "  Be  imitators  of 
God,"  that  it  is  God  Himself  who  is  the  standard 
of  our  conduct.  He  is  the  measure  of  life  for  us. 
Christ,  who  is  God  Himself,  the  full  expression  of 
God's  nature  and  the  exhibition  of  all  the  princi- 
ples of  God's  heart,  is  the  One  to  whom  we  are 
pointed.  "  Walk  in  love  as  Ghrist  also  hath 
loved  us."  This  lifts  our  eyes  to  the  white  throne 
of  the  glorified  Christ,  and  says,  Imitate  the  King 

* 

Eternal. 

How  this  atmosphere  of  purity  must  quench  all 
evil !  "  Fornication  and  all  uncleanness  or  covet- 
ness  " '  cannot  be  once  named  in  the  presence  of 
the  holy  injunction.  Walking  in  love  we  live  "  as 
becometh  saints." '  "  Filthiness  "  ^  and  "  foolish 
talking  "  ■^  now  also  drop  away  and  disappear  from 
the  life.  "  Nor  jesting !  "  '•'  That,  too,  withers  as  a 
weed  of  the  darkness  under  the  light  of  the  sun ; 
not  that  there  is  a  cloud  in  the  heavens  of  such 
perfect  love,  nor  that  its  heart  is  not  filled  with 
the  nmsic  of  divine  joy,  but  these  light  things  are 
^  Verse  3.  ^  Verse  4. 


IMITATOBS  OF  ODD.  91 

unworthy  of  a  being  in  whose  heart  immortality 
throbs,  and  upon  whose  brow  rests  the  jeweled 
crown  of  God's  own  blessing  and  benediction. 

Nor  into  this  kingdom  of  C'hrist  and  (Jod  — 
this  kingdom  whose  throne  and  scepter  and 
crown  is  love  —  can  a  "  covetous  man,  who  is  an 
idolater," '  enter.  Loving  self,  or  that  wliich  min- 
isters to  self,  he  cannot  live  in  the  atmosphere  of 
such  perfect  self-devotion.  He  would  shrivel  to 
nothing  "  -neath  the  rays  of  love  which  stream 
from  the  glory  inaccessilde,  and  gladden  with 
the  effulgence  of  God's  own  nature  the  loving 
ranks  of  the  blest." 

II.  Taking  the  other  essential  name  of  God,  we 
are  to  imitate  Him  l)y  "  walking  as  children  of 
the  light." - 

"God  is  light  and  in  Him  is  no  darkness 
at  all." 

"Hail,  holy  light,  offspring  of  heaven's  Firstborn 
Or  of  the  eternal,  co-eternal  beam, 
May  I  express  Thee  unblamed  ?  since  God  is  light. 
And  never  but  in  imapproached  light 
Dwelt  from  eternity,  dwelt,  then,  in  Thee, 
Bright  effulgence  of  bright  essence  increate."^ 

So  too,  "ye,"  who   "were  sometimes  darkness," 

are  "liglit  in   the   Lord."'     "He   that  followeth 

I\Ie  shall  not  walk  in  darkness,  Ijut  shall  have  the 

light  of  life." 

^  Verse  5.  ^  Verse  8. 

*  "Paradise  Lost,"  chap.  Ill,  1-6. 


92  STUDIES  IN  EPHESIAlsrs. 

Since  we  are  children  of  the  light,  what  should 
be  the  fruit  of  our  lives?  "The  fruit  of  the 
Spirit " —  a  beautiful  touch  —  "  fruit  of  the  light  " 
is  "  in  all  goodness  " —  good  in  every  respect  and 
in  every  relation  should  the  Christian  be;  "and 
righteousness,"  perfect  justice  and  uprightness 
should  mark  his  dealings  with  his  fellow-man  in 
every  phase  of  life  ;  "  and  truth  "  '  —  truth  is 
loved  in  the  heart,  he  is  born  of  the  truth,  is 
sanctified  by  the  truth,  and  indeed  truth  charac- 
terizes all  that  he  does.  B}'  ])earing  such  fruit  as 
this  it  is  that  we  learn  "  what  is  acceptable  unto 
the  Lord."'^  Walking  in  the  light,  we  receive 
more  light,  and  thus  the  opening  dawn  of  the 
Christian  life  increases  until  the  perfect  light 
shines  upon  a  path  which  lies  across  the  l)right 
fields  of  Eden.  The  light  may  not  now  to  our 
eyes  shine  all  the  way ;  it  may  only  illumine  one 
step  ahead,  but  take  that  step,  and  God's  word 
for  it,  the  pathway  will  become  clearer  until  the 
soul  comes  to  God. 

Hence,  comes  an  entire  separation  from  evil. 
The  fruits  of  the  light  woo  the  eyes  of  men  and 
angels,  and  God  Himself  looks  down  with  pleas- 
ure upon  His  garden  of  beauty.  "  Have  no  fel- 
lowship with  the  unfruitful  works  of  darkness."'' 
Light  and  darkness  do  not  mingle.  The  darkness 
flees  before    the  light,  smitten  to   death   by    its 

1  Verse  9.  -  Verse  10.  ^  Verse  11. 


IMITATORS  OF  dOD.  03 

liolden  shafts.  So  must  our  lives  not  partake  of 
the  evil,  hut  must  smite  all  sin  and  evil  with  the 
light  of  God  which  shines  in  our  heart.  So  we 
"  reprove"  tlie  darkness,  and  sin  dies 

"And  youder  shines  Aurora's  liaiitingXT  ; 
At  whose  ai)i)roa('h  f>Iiosts,  wandering  here  and  there, 
Tro()|)  home  to  clmrchyards."  ' 

Hence,  too,  the  heliever  is  to  manifest  the  true 
condition  of  things.  Thus  in  the  Christian's  pres- 
ence, sins  a})pear  more  hideous,  and  even  the 
world  will  not  he  found  guilt}' of  the  grosser  forms 
of  iniquity.  Men  commit  ^lot  in  the  light  many 
a  savage  deed,  concerning  which  they  would  not 
hesitate  in  the  darkness. 

"  Knowest  tiiou  not. 
That  when  tlie  searchinor  eye  of  iieaven  is  liid 
Behind  tlie  gh)be,  and  liglits  the  lower  world, 
Then  thieves  and  robbers  range  abroad  uns.'en. 
In  murders  and  in  outrage  bloody  here  ; 
But  when,  from  under  this  terrestrial  ball 
He  fires  the  proud  tops  of  the  eastern  pines. 
And  darts  his  light  throu'jrh  every  guilty  hole. 
Then  murders,  treasons   and  detested  sins, 
Tlie  cloak  of  night  bein^'  plucked  from  off  their  backs. 
Stand  l)are  and  naked,  trembling  at  themselves.'"'' 

Thus  hy  simply  letting  our  light  so  sliine,  Ave 
are  to  glorify  our  Father  which  is  in  heaven 
How  could  you  remove  the  dense  darkness  which 

i".\  Miilsuiiinu'r-Nii;ht's  DrcMiii,"  Act  Fll. 
■-'Sliukcspcare,  -'King  Kirliurl  II, "•  Ad  111. 


94  STUDIES  IN  EPHESIANS. 

lianas  over  tliese  hills  and  valleys  when  ni«;ht 
reigns  supreme?  Not  by  talking  altout  the  dark- 
ness, not  by  stumbling  through  it,  and  not  even 
by  denouncing  the  darkness;  Init  simply  let 
the  or!)  of  day  rise  in  golden  splendor  over  yon 
mountain  crest,  and  lo !  the  darkness  has  fled 
from  hill-top  and  valley,  and  all  the  fair  scenes  of 
nature  gladden  our  hearts.  So  not  by  denouncing 
sin,  l)ut  1 1}^  letting  the  glorious  light  of  God  shine 
down  upon  the  valleys  of  life,  can  the  Christian 
do  his  God-given  work. 

Hence,  too,  God  is  our  example  and  pattern. 
Christ  again  is  pointed  out.  He  is  "the  light  of 
the  world."  "  Awake,  thou  that  sleepest,  and 
arise  from  the  dead,  and  Christ  shall  give  thee 
light." '  I  get  the  full  light  in  Christ.  The  peo- 
ple of  the  Avorld  are  all  dead ;  the  inconsistent 
Christian  is  asleej),  lying  as  one  dead  among  the 
dead.  The  spirit  calls  such  an  one  to  awake, — 
he  is  indeed  alive, —  and  Christ  will  give  thee 
light,  and  all  shall  see  that  you  are  children  of 
the   light. 

"The  sacred  influence 
Of  light  api)ears/'  - 

and  lifts  the  soul  to  heavenly  activity. 

"  So  much  the  rather,  thou  celestial  light, 
Shiue  inward,  and  the  mind  through  all  her  powers 
Irradiate."  '^ 

1  Verse  14,  ''  "  Paradi.Ke  Lost,"  Book  II.  1034. 


IMITATORS  OF  GOD.  95 

Well  may  the  words  of  the  blind  poet  mingle 
in  our  pra3'ers.  Light  implies  activity.  Indeed, 
activity  is  its  very  essence.  Men  of  science  tell 
us  that  it  travels  at  the  rate  of  one  hundred  and 
ninety  thousand  miles  per  second,  and  indeed 
that  it  ceases  to  exist  when  it  ceases  its  rapid 
flight.  What  deep  suggestions  of  Christian  effort, 
zeal,  and  activity  for  a  lost  world  in  the  words, 
"  Ye  are  light."  ' 

Says  an  elegant  writer:  "Follow  in  imagina- 
tion a  single  l)eam  as  emitted  from  the  sun. 
With  inconceivable  velocity  it  begins  its  excur- 
sion into  the  unlimited  fields  of  space.  It  flees 
in  a  right  line  to  our  earth  ;  it  touches  our  atmos- 
l)here,  and  is  at  once  refracted,  l)ut  not  delayed 
in  its  mission.  Turned  aside  from  its  direct  line 
of  approach,  it  still  hurries  on  until  it  reaches  the 
goal.  It  touches  the  sunnnit  of  the  hills,  and 
then  leaps  down  to  the  vallc}^ ;  it  glances  upon 
the  pale  stream,  and  gilds  it  with  a  '  heavenly 
alchemy ; '  reflected  from  the  flashinu-  waters, 
it  leaps  up  again  ^vith  undrooping  activit}^  to 
gladden  the  eye  of  man  or  to  '  kiss  with  golden 
lip  the  meadow  green.' "^  Beautiful  picture! 
]\Iay  it  truly  paint  nur  activity  as  rays  of  light 
from  Him  who  is  "the  Light  of  the  world."  We 
speed  on  our  mission  to   dispel  the  darkness  of 

1  Verse  8. 
2  Dr.  J.  W.  Pratt,  "  Given  to  Christ,"  p.  134. 


9()  STUDIES  ly  EPHESIANS. 

sin  and  woe,  and  to  fill  the  world  with  the  life 
and  joy  of  heaven. 

Another  of  the  most  essential  ideas  of  li'^ht  is 
that  of  purity.  Of  all  the  works  of  God  none  ap- 
proaches Rj-ht  in  its  freedom  from  everything  like 
imi)uritv.  Analyze  it  into  its  component  rays, 
and  all  is  inire  and  l)cautiful.  Poetry  ever  uses  it 
as  the  emljlem  of  unapi)roachal)le,  immaculate 
innocence. 

Says  Dr.  Pratt:  "  It  falls  upon  the  petals  of  the 
lily,  and  leaves  no  stain  upon  their  velvety  sur- 
face ;  it  falls  upon  the  damask  of  the  rose,  and  it 
blushes  in  unsullied  beauty ;  it  kisses  the  fair 
cheek  of  the  maiden,  and  her  virgin  purity  is  un- 
defiled ;  it  tails  on  the  black  cloud,  ami  lo  !  it  be- 
comes a  radiant  glory  ;  it  tails  on  the  dark  blue 
mountains,  and  the  far-off  heights  are  clothed  in 
untarnished  gold ;  it  falls  on  the  dew-dro}),  and 
the  greensward  is  decked  with  sparkling  gems;  it 
falls  on  the  cataract  as  the  dark  waters  plunge  into 
the  abyss,  and  the  foam  reflects  it  back  to  the  eye 
of  the  beholder,  unsullied  by  the  contact."  ^  Thiis 
the  Christian  is  to  be  so  spotless  in  his  purity  as 
to  contract  no  stain  from  contact  with  sin  and 
the  world,  and  must  lend  the  luster  of  the  life 
celestial  to  all  wdio  come  within  the  realm  of  his 
benign  influence. 

"  See  that  ye  walk  circumspectly."  ^  How  prac- 
1 "  Given  to  Cliiist,"  paiii'  \'.Vi.  -Verse  15. 


IMITATORS  OF  (WD.  97 

tical  the  conclusion  !  "  Redeeming  the  time." ' 
God  help  us  to  redeem  this  precious  gift !  "  Be 
filled  with  the  Spirit."^  Then  shall  we  sing  and 
make  melody  in  our  hearts  to  the  Lord,  and  give 
thanks  always  for  "  all  things  unto  God  and  the 
Father  in  the  name  of  our  Lord  Jesus  Christ."* 

^  Verse  16.  "■' Verse  18.  ^  Verses  19,  ao. 

7 


THE  HOLY  SPIRIT  IN  THE   EPISTLE 
OF  THE  HEAVENLIES. 

A  STUDY    IN    EPHESIANS,    I  :  13,    U,    17;    II :  18,   22; 
III:  16;   IV:  3,  4,  30;  V  :  18  ;  VI  :   17,  18. 

^' Be  filled  7vith  the  Spirit:'—  Eph.  j  ;  i8. 

THE  great  need  of  tlie  church  in  the  present 
age  is  faith  in  the  Holy  Ghost.  The  church 
has  studied  and  accepted  the  doctrines  connected 
with  God  as  Father  and  God  as  Son  and  Re- 
deemer, but  pays  too  little  attention  to  God  the 
Holy  Ghost.  Can  one  believe  in  the  Father  and 
reject  the  Son  ?  Nay,  for  only  through  the-Son  do 
you  or  can  you  know  the  Father.  As  truly  can 
we  say,  If  3^ou  do  not  receive  the  Holy  Ghost,  you 
can  really  know  neither  the  Father  nor  the  Son, 
This  is  the  dispensation  of  the  Spirit.  Christ 
came  into  the  world  expressly  to  open  a  channel 
for  the  Holy  Spirit  into  the  heart  of  man.  John 
calls  Christ  "  the  Lamb  of  God  that  taketh  away 
the  sin  of  the  world,"  and  then  states,  "  He  shall 
baptize  you  with  the  Holy  Ghost  and  with  fire." 
Just  before  being  caught  away  into  glory,  Christ 
said,  "  Receive  ye  the  Holy  Ghost,"  and  thereby 
gave  character  to  our  dispensation. 
[98] 


THE  EPISTLE  OF  THE  HEAVENLIES.  <|<) 

Much  is  tavight  us  in  the  Ei)hesians  coneeruinjr 
the  Avork  of  the  Holy  Spirit. 

The  Holy  Spirit  is  a  seal  upon  (hxV^  })Co}tlc. 
"  Ye  were  sealed  with  that  Holy  Spirit  of  prom- 
ise."^ "And  grieve  not  the  Holy  Spirit  of  (iod 
whereby  ye  are  sealed  unto  the  day  of  redemp- 
tion." ^^'ith  Owen  we  call  attention  U)  the  fact 
tiiat  these  scriptures  teach  that  the  Holy  Spirit 
himself  is  the  seal.  We  are  not  taught  that  some 
operation  or  grace  of  the  Spirit  is  the  seal,  but 
the  Spirit  himself.  The  Spirit  communicated  is 
the  perfect  seal. 

The  Holy  Spirit  thus  communicated  and  work- 
ing in  the  Christian,  evidences  his  acceptance 
with  God.  Peter  argues  that  the  (Jentiles  are 
accepted  of  God,  and  where  lies  the  force 
of  the  argument?  —  Just  here.  "God,  which 
knoweth  the  hearts,  bore  them  witness."  How? 
—  "Giving  them  the  Holy  Ghost,"  and  that,  too, 
not  as  merely  the  worker  of  miracles,  but  "  pu- 
rifying their  hearts  by  fliith."'  How  clear 
the  statement  of  the  Apostle  John :  "  Hereljy 
we  know  that  He  abideth  in  us,  by  the  Spirit 
which  He  hath  given  us."  And  again,  "  Hereby 
know  we  that  we  dwell  in  God.  and  He  in  us,  lie- 
cause  He  hath  given  us  of  His  Spirit." 

Thus  the  Holy  Si)irit  seals  believers  unto  the  day 
of  redemption  or  of  completed  and  final  salvation. 

I  Chap.  1  :  13.  =i  Acts  1.5  :  8,  9. 


100  STUDIES  IN  EPHESIANS. 

The  Holy  Spirit  is  the  earned  of  future  glory. 
"  Which  is  the  earnest  of  our  inheritance."  ^ 

Again,  note  that  the  Holy  Spirit,  not  some 
work  or  grace  produced  by  Him,  is  the  earnest. 
Expressly  is  it  stated  that  the  Holy  Spirit  is  the 
"  earnest  of  our  inheritance." 

What  is  an  earnest?  —  It  is  a  pledge  for  the  secu- 
rity of  something  future.  It  is  the  cash  in  hand 
as  a  guarantee  of  good  faith  in  making  the  de- 
ferred payments.  It  is  a  part  or  pledge  of  the 
whole.  By  the  gift  of  the  Spirit,  God  reveals 
His  designs  of  bestowing  tlie  whole  inheritance. 
He  gives  us  this  "  well  of  water  springing  up  into 
everlasting  life  "  as  assurance  that  we  shall  drink 
of  the  river  of  water  of  life  "  jjroceeding  out  of  the 
throne  of  God  and  the  Lamb."  We  taste  these 
drops  of  bliss,  and  know  that  then  we  shall  bathe 
our  glorified  spirits  is  seas  of  bliss.  The  whole 
inheritance  is  a  certainty.  Christ  holds  that  in- 
heritance in  fee  simple  and  as  our  trustee  at  the 
same  time.  We  are  one  with  Him,  "  heirs  and 
joint-heirs."  A^'e  shall  come  into  possession  when 
Ave  are  delivered  from  all  sin,  and  our  bodies 
lifted  from  the  grave  and  glorified.  We  walk  the 
thorny  path  of  life  now,  Itut  the  Holy  Spirit 
given  is  an  earnest  that  we  shall  tread  the  golden 
streets,  and,  in  rapt  visions  of  glory,  stand  before 
the  throne  of  God. 

'  Cbap.  1  :  14. 


THE  EPISTLE  OF  THE  HEAVENLIEH.         IQl 

The  Holy  Spirit  gives  accYxs  to  the  Father.  "  For 
tlirough  Him  we  both  have  access  by  one  Spirit 
unto  the  Father." ' 

Men  are  by  nature  "afar  off,"  "aUens,"  and 
"  strangers  and  foreigners."  Says  the  dejiarting 
Ciirist  to  His  disciples:  "I  will  not  leave  you 
comfortless ;  "  -  that  is,  "  I  will  not  leave  you  or- 
phans." Without  the  Comforter  men  are  ori)hans 
in  an  orphan  workl.  That  Spirit  leads  us  to  the 
Father.  The  access  is  "by  one  Spirit  unto  the 
Father."  "  For  as  many  as  are  led  by  the  Spirit 
of  God,  they  are  the  sons  of  God."  ^  The  Spirit  is 
the  distinctive  mark  of  sonship.  But  more  than 
that,  "  Ye  have  received  the  Spirit  of  adoption, 
whereby  Ave  cry,  Abba,  Father."^  The  Spirit 
inworks  the  heart  of  sons,  and  causes  us  to  yearn 
for  the  Father.  And  hence,  how  it  lifts  us ! 
"The  Spirit  itself  beareth  witness  with  our  spirit 
that  we  are  the  children  of  God ;  and  if  children, 
then  heirs;  heirs  of  God  and  joint-heirs  with 
Christ."*  We  are  lone  orphans  no  longer,  but 
are  brought  to  the  heart  of  God  and  feel  the 
ceaseless  pulsing  of  the  Father's  love. 

By  the  Holy  Spirit  God  makes  the  believer  and 
the  church  if/.s  habitation.  "Ye  also  are  builded 
together  for  an  habitation  of  God  through  the 
Spirit."*    Jesus  promises  before  He  departs  "  an- 

1  Chap.  2:18.  «  John  14  :  18.  ^  Rom.  8  :  14. 

*  Rom.  S  :  15.  ^  Rom.  8  :  Ifi.  IT.        ^Chap.  2:  22. 


102  STUDIES  IN  BPHESIANS. 

other  Comforter,"  one  indeed  '"wliom  the  world 
cannot  receive,"  but  He  says  to  His  disciples, 
"  Ye  know  Him."  Not  only  so,  but  He  "  shall  be 
in  you  ;  "  tlie  Holy  of  Holies  of  His  earthly  abode 
is  not  near,  l>ut  in  the  Christian.  Again,  Christ 
says,  "  For  He  dwelleth  with  3H0U."'  He  is  not  a 
passing  visitor  coming  with  light  and  radiance 
soon  to  leave  us  in  darkness  by  departure.  "  He 
shall  give  you  another  Comforter,  that  He  may 
abide  with  you."'-'  An  abode  is  a  i)ermanent  dwell- 
ing place.  But  we  did  not  complete  the  Script- 
ure, "  that  he  may  abide  with  you ; "  add  the 
word  "  forever,"  the  quotation  is  correct,  and  eter- 
nity l)estows  her  never-ending  cycles  upon  this 
precious  truth.  Marvelous  condescension!  The 
Holy  Spirit  sounds  the  lowest  depths.  To  dwell 
in  our  wicked,  sinful  hearts,  nay,  in  our  bodies, 
how  much  He  must  love  us !  Mark  the  word : 
"  Your  body  is  the  temjile  of  the  Holy  Ghost." 
"  Therefore  glorify  God  in  your  body  "  ^  is  the 
divinely  inspired  conclusion. 

How  we  should  love  and  honor  the  church, 
which  is  "  an  habitation  of  God  through  the 
Spirit."^  Thus  does  the  church  differ  from  all 
human  societies.  Of  two  marble  buildings  just 
alike,  one  is  the  royal  palace  because  the  king 
dwells  there ;  the  otlier  is  a  den  of  thieves  because 
iJohu  14  :  17.  2joim  14  .  ^j 

3  1  Cor.  6  :  19,  20.  *Chap.  2  :  32. 


THE  EPISTLE  OF  THE  HEAVENLIES .  103 

there  the  lender  of  a  biuidit  has  his  abode.  God 
dwells  ill  the  church,  and  hence  she  is  not  merely 
a  society,  but  the  church  growing  into  "  an  holy 
temple  in  the  Lord." '  She  is  the  holiest  thing  in 
the  world,  and  but  for  her  the  world  would  be 
swinging  onward  (h)wn  the  grooves  of  time  to  ab- 
solute perdition. 

"Mj'  dove,  my  undetiled  is  but  one, 
She  is  the  only  one  of  her  mother.  "^ 

Solomon  again  in  poetic  phrase  expresses  our 
thought,- — 

"As  a  lily  among  thorns, 
So  is  my  love  among  the  daughters."  ^ 

The  Holy  Spirit  is  the  source  of  the  Chridkni's 
power.  "  To  be  strengthened  with  might  by  His 
Spirit  in  the  inner  man."  ^  "Tarry  ye  in  the 
city  of  Jerusalem  until  ye  be  endued  with  power 
from  on  high.""  Power  comes  from  "on  high." 
So  the  water  rushes  down  from  the  reservoir  in 
the  distant  hills  and  with  power  quenches  the  op- 
l>osing  element.  The  street-car  with  crowds  of 
human  freight  stands  helpless  upon  the  track 
until  connected  with  the  electric  motor,  when  it 
sweeps  onward  to  the  end  of  the  line.  Without 
sail  or  steam  the  ocean  greyhound  rolls  in  the  sea- 
at  the  mercy  of  wave  and  storm ;  with  the  steam- 
power  turned  \i\)on  her  machinery,  she  moves  on 

1  Chap.  2  :  21.     ^  goug  Sol.  6:9.     3  gong  Sol.  2  :  2. 
<  Chai).  3  :  16.  •'''  Luke  24  :  49. 


104  STUDIES  ly  EPHESIAXS. 

to  the  fair  haven.  No  power  conies  to  the  church 
except  it  receives  this  baptism  from  "  on  high." 
She  stands  still  with  her  freight  of  human  souls 
until  put  in  contact  with  the  electric  power  of 
God.  The  ship  of  Zion  rolls  helplessly  upon  the 
waves  until -the  gales  of  the  Spirit  smite  her  sails, 
when  she  moves  toward  the  fair  harbor  of  the 
celestial  city  and  drops  anchor  in  the  crystal 
waters.  These  were  the  dying  words  of  Brainerd  : 
"  Whatever  else  you  fail  of,  do  not  fail  of  the  in- 
fluences of  the  Holy  Spirit;  that  is  the  only  way 
you  can  handle  the  consciences  of  men."  ' 

The  same  is  true  of  the  individual  life  of  the 
Christian.  Only  l)y  that  Spirit  will  we  be  ena- 
bled to  have  C'nrist  dwell  in  our  hearts,  to  com- 
prehend the  breadth,  and  length,  and  depth,  and 
height,  to  know  the  love  of  Christ  and  to  "  be 
filled  with  all  the  fullness  of  God." 

The  Spirit  teaches  unity  in  the  church.  "  En- 
deavoring to  keep  the  unity  of  the  Spirit  in  the 
bond  of  peace.  There  is  one  body  and  one 
Spirit."'"  Paul  speaks  to  the  Thessalonians  of 
God  "  who  hath  also  given  unto  us  His  Holy 
Spirit."  ^  Then  as  closely  related  to  this,  "  But 
as  touching  brotherly  love,  ye  need  not  that 
I  write  unto  you ;  for  ye  yourselves  are  taught 
of  God  to  love  one  another."  *  The  Holy  Spirit 
teaches  that  heavenly  lesson. 

1  "Life  of  David  Brainerd."  '^  Chap.  4  :  3,  4. 

3  1  Thess.  4:8.  M  Thess.  4:  9. 


THE  EPISTLE  OF  THE  HEAVEXLTES.  105 

"Behold,  how  good  and  how  pleasant  it  is 
For  brethren  to  dwell  together  in  unity  ; 
It  is  like  the  precious  oil  ui)on  the  head 
That  ran  down  upon  the  beard, 
Even  Aaron's  beard  ; 
That  came  down  upon  the  skirt  of  his  garments."  ^ 

AVhat  is  this  precious  oil  ?  Wlien  Aaron  was 
consecrated  with  oil,  it  was  as  a  type  of  Christ,  and 
"the  Spirit  poured  upon  his  head  runs  down 
upon  the  whole  body  to  the  latest  generation."'^ 
Thus  in  Him  all  are  made  one  in  heart  and  life 
by  that  Spirit. 

"  Like  the  dews  of  Hermou, 
That  Cometh  down  upon  the  mountains  of  Zion.''^ 

Because  the  dew  is  "  diffused  and  imparted 
from  one  to  another  is  it  a  natural  type  of  broth- 
erly love."*  Blessed  unity  of  the  Spirit!  thou 
openest  the  heart,  enlargest  the  affections  and 
glorifiest  the  life.  A  very  garden  of  God  is  the 
church  which  is  ever  refreshed  by  thy  descending 
dews. 

"For  there  the  Lord  commanded  the  blessing. 
Even  life  forevermore."^ 

We  find  enjoined  upon  all  Christians  to  he  filled 
ivitJi  the  Spirit.  "  And  be  not  drunk  with  wine, 
wherein  is  excess,  but  be  filled  with  the  Spirit."-' 
Thus  our  Lord  went  forth  to  His  work.  "  And 
Jesus  being  full  of  the  Holy  Ghost,  returned  from 

»  Psalm  133.  -  Vandyke,  "Story  of  the  Psalms." 

3  Chap.  5  :  18. 


1 0  G  S  T  UDIES  IN  TIP  HE  HI  A  NS . 

Jordan." '  Read  the  story  of  the  day  of  Pente- 
cost, and  you  will  find  the  secret  of  all  in  the 
words :  "  And  they  were  all  filled  with  the  Holy 
Ghost.""  "Be  not  drunk  with  wine"  —  curious, 
yet  appropriate  metaphor !  The  intoxicated  man 
is  completely  under  the  influence  of  the  wine, 
and  speaks  and  does  what  the  wine  inspires.  Be 
like  that  man,  onl}^  instead  of  the  spirit  of  wine, 
let  it  he  the  Spirit  of  the  Holy  One  that  shall  con- 
trol your  thoughts,  desires,  and  deeds. 

"  Be  filled  with  the  Spirit."  Pray  God  to  fill 
you,  and  then  evil  will  go  out  of  your  heart  as  the 
Spirit  fills  it.  Dr.  Gordon  says,  Drop  quicksilver 
drop  hy  drop  in  a  tumbler  of  water,  and  soon  all 
the  water  will  l)e  expelled.  Self,  the  source  of  so 
much  evil,  is  driven  out.  Untouched  hy  the 
Spirit,  the  natural  heart  voices  itself:  "  All  of  self 
and  none  of  Thee."  When  the  Spirit  makes  its 
first  faint  appearance,  its  desire  is  "  some  of  self 
and  some  of  Thee."  Let  that  holy  Agent  deepen 
His  work,  and  the  longing  changes  to  "  less  of  self 
and  more  of  Thee."  But  be  filled  with  the  Spirit, 
and  the  one  supreme  passionate  longing  of  the 
soul  is  "  none  of  self  and  all  of  Thee." 

Novalis  said  of  Spinoza,  "  He  is  a  God-intox- 
icated man."  Would  God  our  church  were  full 
of  that  kind  of  men  and  women  —  all  filled  with 
the  Holy  Ghost. 

1  Luke  4  :  1.  ^Acts  2  ;  4. 


THE  EriHTLE  OF  THE  HEAVENLIES.         107 

The  Apostle  notes  two  consequences.  The 
first  is  si)iritual  joy  voiced  in  songs  of  praise. 
"Speaking  to  yourselves  in  psalms  and  hymns 
and  spiritual  songs,  singing  and  making  melody 
in  your  heart  to  the  Lord."  ^  Zinzendorf  was  a 
man  full  of  the  Holy  Ghost  until  he  could  say, 
"  I  have  but  one  ])assion  —  it  is  He,  it  is  He 
alone."  The  result  was  that  he  went  ahout  his 
missionary  services  "simply  swimming  in  an 
atmosphere  of  love  and  glory." 

St.  Columba  won  Scotland  for  Christ,  and  the 
secret  of  his  power  is  found  in  these  words :  "  For 
a  holy  joy  ever  was  beaming  from  his  face,  reveal- 
ing the  joy  of  gladness  with  which  the  Holy  Ghost 
filled  his  inmost  soul."  ' 

The  second  consequence  is  thanksgiving.  "  Giv- 
ing thanks  always  for  all  things  unto  God  and  the 
Father  in  the  name  of  our  Lord  Jesus  Christ."^ 
Thanksgiving  is  the  ceaseless  song  of  a  life  filled 
with  the  Spirit.  "Always"  does  its  gratitude 
gush  forth  ;  and  for  "  all  things ;  "  for  prosperity, 
for  adversity,  for  gain,  for  loss,  for  pleasure,  for 
suffering,  for  joy,  and  for  sorrow.  The  heart  is 
assured  that  "  all  things  work  together  for  good." 

The  word  of  God  is  spoken  of  as  the  faoord  of  the 
Sjiirit.    "  The  sword  of  the  Spirit  which  is  the  word 

1  Chap.  .')  :  19. 

'^  Dr.  GorJaii  in  address  before  Students  Volunteer  Convention. 

»Chap.  5:20. 


108  STUDIES  IX  EPHESTANS. 

of  God."  Why  are  the  Scriptures  called  the  "  sword 
of  the  Spirit  "  ?  Because  the  word  was  inspired 
by  the  Spirit.  Over  the  door  of  a  church  in 
Hamburg  is  a  piece  of  statuary.  In  a  niarl)le 
chair  sits  a  man  upon  whose  knees  rests  a  parch- 
ment. On  this  parchment  his  eyes  are  fixed,  and 
in  his  right  hand  lie  holds  a  pen  with  which  he 
seems  to  be  writing.  It  is  John.  He  supposes 
himself  alone,  but  far  from  it.  An  angel  stands 
behind  him  gazing  intently  over  his  shoulder 
upon  the  parchment,  and  with  his  right  hand 
guides  the  pen.  This  is  inspiration  wrought  in 
marble.' 

Because  the  Spirit  illumines  the  mind  and 
enables  us  to  understand  the  Avord,  the  Apostle 
prays,  "  May  give  you  the  spirit  of  wisdom  and 
revelation  in  the  knowledge  of  Him."  '' 

How  much  every  Bible  student  needs  tlie 
blessed  Spirit !  "  Even  so  the  things  of  God 
knoweth  no  man,  but  the  Spirit  of  God."  '^  Yea, 
more.  "  Now  we  have  received  .  .  .  the  Spirit 
which  is  of  God  ;  that  we  might  know  the  things 
that  are  fully  given  us  of  God."  ^  Reading  the 
Scripture  without  the  Spirit  is  like  the  wild 
African  who  gathers  flowers  and  fruits  from  the 
surface  of  his  rich  soil,  and  knows  not  that  the 
diamond  fields  glow  beneath.     One  stands  with- 

1  "  Seed  Corn  for  the  Sower."  ^  Chap.  1  :  17. 

3  1  Cor.  2:11.  *  1  Cor.  2  :  12. 


THE  EPISTLK  OF  THE  HEAVENLIES.         100 

out  some  grand  old  cathedral,  with  its  pinnacles 
and  towers  and  rich  windows.  He  draAvs  near ; 
attempts  to  examine  that  stained  window,  ])ut  all 
is  rough,  and  through  it  only  rude  outlines  of  the 
figures  within  can  be  seen.  He  is  disappointed. 
One  takes  him  within  the  edifice,  when  lo !  against 
the  sky  that  window  stands  forth  in  untold  splen- 
dor and  glory ;  the  carving  and  moulding  around 
it  flashing  as  though  studded  with  jewels,  Madon- 
nas breathe  in  love  to  the  Holy  C-hild,  and  angel 
choirs  flood  the  scene  with  celestial  light  and 
melody.  We  are  like  the  first,  when  we  view  the 
temi:»le  of  God's  truth  without  the  Spirit ;  we  are 
like  the  second  when  the  Spirit  purges  our  eyes 
to  behold  the  spiritual  glories.  "  Eye  hath  not 
seen,  nor  ear  heard,  neither  have  entered  into  the 
heart  of  man,  the  things  which  God  hath  pre- 
pared for  them  that  love  Him.  But  God  hath 
revealed  them  unto  us  by  His  Spirit."  '  Because 
the  Spirit  teaches  us  lio\r  to  use  the  wor<J. 

"  Full  of  the  Si)irit,"  Christ  went  to  the  con- 
flict with  Satan.  In  the  power  of  the  Spirit  He 
wielded  that  sword,  and  ever  used  in  infinite  wis- 
dom the  word,  beginning  each,  "  It  is  written." 

The  Holy  Spirit  is  l/ir  .sphere  and  souree  of  preiyer. 
"  Praying  always  with  all  prayer  and  sui>plication 
in  the  Sjiirit."  -'  This  is  made  more  S|)ecific,  "  Like- 
wise tlic  S]tii-it  lielpcth  our  infirmities;  for  we 
'  1  Cor.  3  :9.  '■^  Chap.  6  :  18. 


1 1 0  S  T  UDIEB  IX  EPHESIANS . 

know  not  what  we  should  pray  for  as  we  ought ; 
hut  the  Spirit  itself  maketh  intercession  for  us 
with  groanino's  which  cannot  be  uttered."  '  That 
Spirit  gives  us  the  inclination  to  pray,  and  also 
ability  to  pray  —  the  gift  of  prayer. 

Owen^  teaches  us  that  the  Holy  Spirit  guides 
the  believer  in  the  matter  of  prayer  —  "what  we 
should  i)ray  for."  The  Spirit  reveals  our  own 
wants  and  God's  boundless  ocean  of  supply.  The 
Spirit,  too,  guides  us  in  the  manner  of  prayer,  that 
we  may  pray  "  as  we  ought."  We  can  under  His 
influence  "  come  boldly  "  in  Christ's  name. 

Praying  in  the  Spirit,  we  have  assurance  of  an- 
swer. "  Because  He  maketh  intercession  for  the 
saints  according  to  the  will  of  God."  ■'  We  pray 
for  anything  in  the  Spirit,  and  that  very  prayer  is 
a  revelation  of  God's  will.  Such  prayers  ever 
reach  the  celestial  haven  and  return  to  us  with 
argosies  of  blessing. 

With  what  tremendous  force  comes  the  injunc- 
tion of  the  Apostle  :  "  Grieve  not  the  Holy  Spirit 
of  God."  *  The  presence  of  the  Holy  Spirit  is 
here  argued  as  a  motive  for  purity  and  beauty  of 
heart  and  life.  There  must  l;)e  nothing  in  our 
conduct  inconsistent  with  that  holy  Presence. 
"  Wrath,"  "  anger,"  "  clamor,"  and  "  evil  speak- 
ing "  cannot  be  endured  in  His  holy  eyes.     "All 

1  Rom.  8  :  26.  •'  Owen  ou  Holy  Spirit. 

3  Rom,  8  :  37.  *  Chap.  4  ;  30. 


THE  EPISTLE  OF  THE  HEAVEN  LIES.  \  \  \ 

malice"  iiiu.st  vanish.  Being  "kind  one  to  an- 
other "  pleases  our  heavenly  Guest.  He  requires 
that  those  in  whom  He  dwells  should  forgive 
"  one  another,  even  as  God  in  Christ  hath  forgiven 
you." '  How  beautiful  and  how  rare  this  sweet 
fruit  of  tlie  Spirit !  Is  it  not  tlie  Spirit  that  gives 
fragrance  to  the  C'hristian  character,  that  it  may 
manifest  itself  in  forgiveness?  One  has  said  for- 
giveness is  "  the  odor  which  a  flower  yields  when 
trampled  upon." 

The  Persian  poet  Sadi  writes, — 

"The  sandal-tree  perfumes,  when  riven. 
The  ax  that  hiid  it  low."  '' 

So  may  we  ever  forgive  one  another. 

"BE  FILLED  WITH  THE  SPIRIT." 

1  c:i)ai>.  4:  :?1,  32.  ^  "  Seed  Corn  for  the  Sower." 


CHRIST  AND  THE  CHURCH. 

A  STUDY  IN  EPHESIANS,  V:  22-33. 

'■'■This  is  a  great  mystery;  but  I  speak  concerning 
Christ  and  the  church.^'' — Eph.  j  :  J2. 

THIS  chapter  opens  with  our  individual,  per- 
sonal relationship  to  God.  "  Be  ye  therefore 
followers  of  God  as  dear  children."  ^  God  is  the 
father  of  each  one,  and  every  l^eliever  is  His  dear 
child. 

Being  children,  we  are  partakers  of  the  divine 
nature,  and  so  are  to  imitate  the  principles  of 
divine  action. 

"God  is  love."  That  is  His  nature.  Christ  is 
the  expression  and  pattern  of  His  love.  "  As 
Christ  hath  loved  us  and  given  Himself  for  us," 
we  must  imitate  this  principle  of  His  nature,  and 
"  walk  in  love."  '■ 

God's  nature  is  light.  "  God  is  light."  Christ 
is  the  outshining  and  full  expression  of  that  light. 
"  Awake,  thou  that  sleepest,  and  Christ  shall  give 
thee  light." '^  "As  dear  children,"  imitate  Him, 
beloved,  and  "  walk  as  children  of  light."  * 

We  are  His  dear  children,  l)ut  need  power  to 
"  walk  in  love  "  "  as  children  of  light ;"  hence  the 

1  Verse  1.  "^  Verse  2.  ^ygi-gg  ^4  *  Verse  8. 

[112] 


CHJUST  AM)   THE  CHURCH.  \\\\ 

Apostle  adds,  "  Be  filled  with  the  Spirit." '  The 
Spirit  is  ])o\ver,  and  strengthens  our  hearts  to  their 
blessed  privilege  of  our  feeling  and  saying,  "  Al:»ba, 
Fathert"  The  Apostle  now  views  believers  in  their 
organic  aspect  as  a  church  in  relationship  to 
Christ.  He  speaks  of  our  union  with  Christ. 
"  We  are  members  of  His  l)ody,  of  His  flesh,  and 
of  His  bones."  '^  We  are  liyingly  united  to  Him 
as  the  body  to  its  head.  We  cannot  he  more 
closely  united  to  Him  than  l)eing  members  of  His 
])ody,  esjiecially  when  we  are  presented  to  Him  in 
glory  as  the  Lamb's  wife.  "  This  is  a  great  mys- 
tery," Hhis  union  of  Christ  and  the  church;  not 
in  the  sense  of  mysterious,  but  it  is  a  great  secret 
—  God's  secret  concealed  through  the  ages,  but 
now  fully  revealed. 

I.  Though  the  church  is  united  to  Christ,  He  is 
still  ever  pre-eminent  in  that  union.  This  ])re- 
eminence  of  Christ  in  the  church  is  illustrated 
and  enforced  liy  tlie  relation  of  huslDand  and 
wife.  "  For  the  husband  is  head  of  the  wife  as 
Christ  is  head  of  the  church."  *  "  Therefore  as 
the  church  is  subject  unto  Christ,  so  let  the  wives 
lu'  to  their  own  hus1)ands  in  everything." '  To 
understand  this  argument,  we  must  rid  ourselves 
of  false  theories  afloat  in  this  country.  They 
would  make  liusband  and  wife  of  ei^ual  authorit}'. 

1  Verse  18.  '^  Verse  30. 

3  Verse  33.  *  Verses  23.  24. 


114  STUDIES   IN  EPHESIANS. 

Hear  the  Scriptures :  "  For  the  man  is  not  of  the 
woman,  but  the  woman  of  the  man ;  neither  was 
the  man  created  for  the  woman,  but  the  woman 
for  the  man."  So  the  wife  is  subject  to  the  hus- 
band. Far  be  it  from  me  to  suggest  that  this  is 
anything  else  than  subjection  in  perfect  love,  yet 
the  fact  remains  that  the  relation  implies  the  sub- 
jection. So  the  church  is  subject  to  Christ,  and 
He  is  ever  pre-eminent  in  it. 

This  pre-eminence  is  implied  in  the  figure  of 
the  relation  of  head  and  body.  The  head  is  the 
seat  of  the  senses ;  it  takes  knowledge  of  the  outer 
world ;  it  is  the  seat  of  reason  and  thought ;  it  de- 
vises and  plans;  moreover,  it  is  the  throne  of 
volition  from  whence  its  royal  edicts  are  sent 
forth  to  prompt  and  perfect  execution."  Thus  the 
head  sees  for  the  body,  plans  for  the  body,  and 
wills  every  act  that  the  body  performs.  The 
body  is  a  perfect  body,  a  healthy  body,  in  propor- 
tion as  it  is  perfectly  responsive  and  subject  to 
every  volition  from  the  head.  When  the  body  will 
not  obey  the  head,  we  consider  it  diseased  and 
paralytic.  So  Christ  is  pre-eminent  in  the  church  ; 
He  perceives  for  her  in  complete  omniscience ; 
He  plans  her  course  and  directs  her;  He  wills 
her  every  act,  and  she  is  a  perfect  church  only 
when  she  does  nothing  except  what  He  wishes, 
and  when  she  is  responsive  to  ever}'  will  of  His. 
Christ's  will,  power,  and  life  fill  the  church,  and 


CHRIST  AND   THE  CHURVU.  115 

when  we  see  the  church  in  action,  it  should  be 
C'hrist  in  action,  and  the  cliurch  should  dare  do 
nothing  that  Christ  does  not  will.  He  is  pre-emi- 
nent as  her  Head.  Is  not  this  i)re-eminence  also 
hinted  when  he  says  of  the  church  that  He  shall 
present  it  to  "Himself"?  God  made  Eve,  and 
He  presented  her  to  Adam ;  but  this  divine 
Bridegroom,  being  very  God  and  of  such  per- 
fected majesty  and  glory  that  none  nobler  or 
higher  than  He  can  be  found,  presents  His  bride, 
the  church,  "to  Himself" 

]May  we  never  think  anything  else  than  that 
Christ  is  pre-eminent.  Christ,  INIoses,  and  Elias, 
with  the  three  disciples,  were  on  the  mount  in  in- 
timate converse  when  it  entered  Peter's  mind  that 
there  was  equality,  and  he  proposed  a  tabernacle, 
one  for  Christ,  one  for  Moses,  and  one  for  Elias, 
and  "  while  he  yet  spake,"  a  voice  said,  "  This  is 
m}"  beloved  Son ;  hear  ye  HIM."  And  they  arose 
and  saw  "  Jesus  only."  ' 

II.  Next,  we  have  the  love  of  Christ  to  the 
church  and  its  out-workings.  "  Husbands,  love 
your  wives  even  as  Christ  also  loved  the  church."' 
Christ  loved  the  church  perfectly,  divinely,  infi- 
nitely. It  was  love  giving  forth  of  its  own  sweet 
motion. 

He  "gave  himself  lor  it."''  It  does  not  say 
something  outside  of  self,  as  His  glory-circled 
1  Darby.  '^  Verse  35. 


116  ST UDIES  IN  EPHE SIANS. 

throne  of  everlasting  rule,  but  "  gave  Himself."  It 
speaks  not  of  His  laying  aside  that  scepter  at 
whose  lifting,  worlds  bent  the  knee  of  homage,  but 
the  sweet  word  is  "  Himself."  There  is  not  one 
word  of  His  laying  aside  the  star-lit  crown  of 
glory  or  the  royal  purple  of  the  kingdom,  but  it  is 
he  "  gave  Himself  for  our  sins."  The  sins  were  in 
the  way,  and  He  gave  Himself  to  remove  them. 
There  is  here  no  reference  to  His  giving  His  pre- 
cious blood,  though  that  is  true  ;  for  He  purchased 
the  church  "with  His  own  blood,  but  it  is  more 
than  that.  "  He  loved  me  and  gave  Hhnself  for 
me."  The  giving  of  life  is  not  even  mentioned, 
though  He  did  that,  and  "  greater  love  hath  no 
man  than  this,  that  he  lay  down  his  life  for  his 
friends ;  "  but  our  gratitude  can  sing  "  unto  Him 
that  loved  us  and  hath  given  Himself  for  us."  All 
that  there  is  in  Christ,  all  that  there  is  in  His  infi- 
nite heart  of  love,  all  that  there  is  in  His  holy  and 
omniscient  mind,  all  that  there  is  in  His  perfect 
and  spotless  manhood,  all  that  there  is  in  His  di- 
vine an  1  all-comprehensive  Godhead, —  all  that  He 
f/nr:'  ii  hue  for  the  church.  He  "  gave  Himsrlf  for  it." 
H^  loves,  gives  Himself,  an  1  next  He  cleanses 
an  I JiU  it  for  Humdf.  It  is  all  that  "He  might 
sanctif}^  and  cleanse  it  with  the  washing  of  water 
l)y  the  word." '  He  finds  her  besoiled  with  sin. 
He  loves  her  ineffably,  and  gives  Himself  for  her ; 

1  Verse  2G, 


CHRIST  AXD  THE  CHURCH.  117 

and  uuw  that  she  is  His  own,  He  sets  a])out 
making  her  tit  for  His  presence  in  glory.  To  this 
end,  He  has  provided  the  laver  of  tlie  word,  where 
she  may  be  sanctified  and  cleansed  by  perfect 
washing.  That  laver  is  His  word.  "  Wherewithal 
shall  a  young  man  cleanse  his  way?  By  taking 
heed  thereto  according  to  thy  word." '  Christ 
says  to  His  disciples :  "  Now  ye  are  clean  through 
the  word  which  I  have  s})oken  unto  you."  '•'  And 
again,  in  the  10th  chapter,  "  Sanctify  them  tlirough 
Thy  truth ;  Thy  word  is  truth."  Christ  him- 
self is  the  \\'ord,  and  through  beholding  Him, 
she  is  fitted  for  glory.  "  We  all  with  open  face 
l)eholding  the  glory  of  the  Lord  are  changed  into 
the  same  image  from  glory  to  glory,  even  as  by 
the  Spirit  of  the  Lord."'^  We  shall  see  Him  as 
He  is,  and  then  be  like  Him,  and  say  the  Script- 
ures :  "  Every  one  that  hath  this  hope  in  him 
purifieth  Himself  even  as  He  is  pure."*  With 
heart  fixed  on  the  glorified  Christ,  our  motives, 
thoughts,  and  apprehensions  are  purified,  and 
toward  the  same  image  we  are  changed  from 
glory  to  glory. 

All,  however,  is  done  with  one  final  object; 
that  He  might  present  it  to  Himself  a  glorious 
church.  "  That  He  might  present  it  to  Himself  a 
glorious  church,    not   having   spot  or  wrinkle  or 

iPs.  119:  9.  '^  John  15:  3. 

3  2  Cor.  3:18.  *  1  John  3:3. 


lis  STUDIES  IN  EPHESIAN^S. 

any  such  thing ;  hut  that  it  should  l)e  holy  and 
without  blemish."  ^  The  workings  of  His  love 
Avill  be  so  complete  that  the  bride  will  in  every 
respect  satisfy  the  divine  heart  of  Christ.  So 
pure  shall  she  be  in  all  perfect  innocence,  that 
never  a  "  spot "  shall  soil  the  lily  whiteness  of  her 
pure  heart ;  no  "  wrinkle  "  shall  ever  suggest  de- 
cay, but  in  every  line  shall  shine  immortal  youth  ; 
nor  shall  "  any  such  thing "  ever  cast  a  shade 
over  the  infinite  love  which  pours  itself  into 
the  heart,  but  its  well-spring  shall  leap  forth 
from  the  ocean  depths  of  the  divine  nature  in 
Christ  as  He  lieholds  her  standing  before  Him 
"  holy  and  without  blemish."  All  heaven  will  be 
hushed  when  He  presents  that  glorious  bride 
to  Himself.  There  He  sits  upon  the  throne  of 
redemption,  circled  with  the  rainbow  arch  of 
covenant  faithfulness;  yonder  comes  the  bride, 
heavenly  grace  in  every  motion,  the  beauties  of 
holiness  clothing  her  and  shining  in  radiant 
splendor  from  her  fair  form,  while  the  light  of  in- 
expressible love  glows  with  the  warmth  and 
beauty  of  the  morning  as  she  sees  the  divine 
Bridegroom,  "  who  loved  "  her  and  "  gave  Him- 
self" for  her,  descending  from  the  throne  to  re- 
ceive her  as  she  approaches  over  the  sea  of  glass 
mingled  with  fire.  Now  indeed  she  is  a  glorious 
Church  as  He  takes  her  hand,  "  holy  and  without 
Itlemish"  before  Him  in  love. 
1  Verse  27. 


CttRlST  AND  THE  CHURCH.  110 

I  hear  the  sweet  whispers  of  that  ilivine  love  as 
He  pours  them  into  her  ravished  ear:  — 

"  Behold  thou  art  fair,  my  love  ;  behold 
thou  art  fair  ; 
Thiue  eyes  are  as  doves."' 

"As  the  lily  among  the  thorns, 
So  is  my  love  among  the  daughters."'' 

"Thou  art  all  fair,  my  love  ; 
And  there  is  no  spot  in  thee."* 

"Thou  hast  ravished  my  heart  with  one  of  thine  eyes, 
With  one  chain  of  thy  neck."* 

"How  much  better  is  thy  love  than  wine  ! 
Thy  lips,  O  my  bride,  drop  as  the  honey-comb."^ 

"Thou  art  beautiful,  O  ray  love,  as  Tirzah, 
Comely  as  Jerusalem."  ^ 

Blessed  hlood-bought  bride  of  the  Redeemer! 
None  need  ask,  "  Who  is  she  that  looketh  forth  as 
the  morning, 

Fair  as  the  moon, 

Clear  as  the  sun. 

Terrible  as  an  army  with  banners  "  '?  '^ 

She  looks  up  to  Him  and  replies :  "  The  chief- 
est  among  ten  thousand ;  "  "  yea.  He  is  altogether 

lovely." « 

'  Song  of  Soloiiion  4:1.  ^  Song  of  Solomon  3  :  2. 

•^  Song  of  Solomon  4:7.  ^  Song  of  Solomon  4  :  9. 

^Song  of  Solomon  4  :  10,  11.  ''Song  of  Solomon  6  :  4. 

'  Song  of  Solomon  6  :  10.  ''Song  of  Solomon  5  :  10,  16. 


120  STUDIES  IN  EPHESIAN8. 

• 

"  My  beloved  is  mine  and  I  am  His." '  Her 
heart  comes  back  to  the  sweetest  formula  of  all, 
"He  loved  me  and  gave  Himself  for  me." '■*  "The 
heavenly  choirs  In-eak  forth  into  sweetest  melody, 
and  a  thousand  harps  of  gold  in  angels'  hands 
keep  time  as  they  enter  in  to  the  marriage  supper 
of  the  Lamb. 

III.  Christ's  love  for  His  church  leads  Him  to 
cherish  and  nourish  it.  "  For  no  man  ever  yet 
hated  his  own  flesh,  l)ut  nourisheth  and  cherisheth 
it  even  as  the  Lord  the  church  ;  for  we  are  mem- 
bers of  His  body,  of  His  tlesh,  and  of  His  bones."' 
He  gives  all  that  he  has  for  its  nourishment  and 
perfection.  He  loves  it  and  provides  for  it  as  for 
Himself 

He  led  captivity  captive,  and  gave  gifts  to  men, 
— -apostles,  prophets,  pastors,  and  teachers, —  and 
all  was  that  tlie  church  might  be  nourished  and 
strengthened.  Paul,  Apollos,  Cephas,  Calvin, 
Knox,  and  every  minister  of  the  gospel,  is  a  gift 
to  the  church  and  for  her  good  and  upbuilding. 
"  All  things  are  yours,  whether  Paul  or  Apollos  or 
Cephas;  ...  all  things  are  yours,  and  ye  are 
Christ's,  and  Christ  is  God's."  *  Every  gift  is  "  for 
the  edifying  of  the  body  of  Christ  "  until  all  come 
"  unto  the  measure  of  the  stature  of  the  fullness  of 

1  Song  of  Solomon  2:16.  ~  Gal.  2  :  20. 

3  Verses  29,  30.  *  1  Cor.  ,3:21,  22,  23. 


CHRIST  AND  THE  CHCTROff.  121 

Christ." '  He  gave  the  word,  and  by  it  nourishes 
the  church.  It  is  by  speaking  "the  truth  in 
love  "  that  we  "  grow  up  into  Him  in  all  things, 
which  is  the  Plead,  even  Christ."'^  The  cluirch 
desires  the  sincere  milk  of  the  word,  that  it  may 
grow  thereby.  The  word  of  the  gosjjel,  and  Christ 
the  eternal  Word,  is  the  bread  of  life,  whereby, 
"having  nourishment  ministered  and  knit  to- 
gether," the  church  "  increaseth  with  the  increase 
of  God."^ 

Everything  in  Christ  himself  is  for  the  nourish- 
ment of  the  church.  In  Him  "  dwelleth  all  the 
fullness  of  the  Godhead  bodily."  ^  The  imagina- 
tion can  take  no  flight  which  will  pass  l)eyond 
His  fullness,  and  all  that  fullness  of  infinite  re- 
source is  at  the  command  of  the  church.  "  Ye 
are  complete  in  Him  ;  "  *  the  church  has  nothing 
more  to  seek.  "  All  the  treasures  of  wisdom  and 
knowledge  "  '"  are  hid  'in  Him.  The  church  has 
the  key  to  every  store-house  of  those  inexhaust- 
ible treasures.  Christ,  the  divine  Head,  takes  all 
care  that  by  the  ministry,  the  word,  and  in  Him- 
self His  body  be  healthy  and  growing.  He 
considers  her  in  all  her  circumstances  of  weak- 
ness, and  defends  her.  Every  blow  at  her  is  a 
blow   at   Himself.     Hurt   any  part  of  my  body, 

'  Chap.  4:  13,  13.  «  Chap.  4:  If),  16.  »  Col.  2  :  9. 

*  Col.  3  :  10.  5  Col.  2  :  3. 


122  STUDIES  IN  EPHESiANS. 

and  you  injure  nie,  and  all  of  my  resources  are 
brought  \\.\)  for  the  protection  of  the  part.  No 
man  can  hate  his  own  flesh,  but  "  nourisheth  and 
cherisheth  it  even  as  the  Lord  the  church."  "  We 
are  members  of  His  body."  '  He  protects  the 
church  as  He  protects  Himself.  Saul  persecutes 
the  church,  and  breathes  out  threatening  and 
slaughter  against  her,  and  Christ  flashes  upon 
him  the  terror  of  His  glory,  and  says :  "  Saul, 
Saul,  why  persecutest  thou  Me?"'  Christ  does 
not  separate  the  church  from  Himself.  For  her 
He  never  fails.  Holding  the  Head,  your  churcli 
is  safe.  There  may  be  dangers,  snares,  and  pit- 
falls ;  there  may  be  weaknesses,  inconsistenciess 
and  shortcomings ;  there  may  be  enemies,  princi- 
palities, and  powers  in  heavenly  places;  there 
may  be  strongholds  and  bulwarks  of  the  prince 
of  darkness,  but  the  church  shall  conquer  and  sit 
down  with  Christ  in  His  throne.  When  I  look  at 
the  church,  her  numbers  and  officers,  I  have  no 
confidence ;  when  I  look  at  her  pastors,  I  have  no 
confidence ;  but  when  I  look  at  Christ,  the  Head, 
who  loved  her  and  gave  Himself  for  her,  and  who 
daily  nourishes  and  cherishes  the  church  as  His 
own  flesh,  I  have  perfect  confidence,  and  see  victory 
smile  upon  her  in  all  her  conflicts  upon  earth,  and 
at  last,  "  spotless  and  without  blemish,"  see  her 
crowned  His  bride  in  glory. 

1  Verses  29,  30.  »  ^cts  9  :  4. 


CBRIST  AN'D  THE  CHURCIT.  123 

'  I  love  thy  church,  O  God, 
Her  walls  before  thee  stand 
Dear  as  the  apple  of  thine  ej'e, 
And  graven  on  thy  hand. 

'  For  her  my  tears  shall  fall  ; 
For  her  my  prayers  ascend  ; 
To  her  my  cares  and  toils  be  given, 
Till  toils  and  cares  shall  end." 


THE  WHOLE   ARMOR  OF  GOD. 

A  STUDY  IN  EPHESIANS,  VI :  10-19. 

^'■Wherefore  take  unto  yon  the  wJiole  armor  of 
God,  that  ye  may  be  able  to  stand  in  the  evil 
day.'''  —  Eph.  6  :  ij. 

THE  Spirit  in  the  passage  just  before  the  text 
has  been  indicating  the  specific  duties  of 
particular  classes.  Children  are  commanded  to 
"  obey  your  parents  in  the  Lord ;" '  fathers  are  to 
bring  their  children  up  "in  the  nurture  and 
admonition  of  the  Lord." '"'  Servants  should  be 
obedient  unto  masters  "  as  unto  Christ," "'  and 
masters  are  to  treat  servants  in  the  same  spirit, 
knowing  that  their  "  Master  also  is  in  heaven."  * 
We  know  the  Scripture  indicating  the  source  of 
power  to  perform  these  and  all  other  duties.  "  Be 
strong  in  the  Lord."^  "Be  strengthened,"  the 
original  has  it,  suggesting  the  prayer  that  these 
Christians  might  "  be  strengthened  with  might 
l?y  His  Spirit  in  the  inner  man."  ®  We  have  no 
strength  of  our  own.  "  In  the  Lord  "  is  the  place 
of  strength.  We  do  not  enjoy  strength  when  we 
are  at  a  distance  from  the  Lord ;  in  secret  com- 

^  Verse  1.  ^  Verse  4.  ^  Verse  5. 

*  Verse  9.  ^VerselO.  «  Chap.  3:16. 

[124] 


THE   WHOLE  ARMOR  OF  OOD.  125 

niunion  with  Him  strength  comes  to  our  souls; 
The  Titans,  when  lifted  above  mother  eartli,  were 
powerless,  but  as  soon  as  they  touched  the  earth, 
revived  with  giant  vigor.  80  the  Christian  out  of 
Christ  is  perfect  weakness,  but  in  the  Lord  he  is 
filled  with  the  strength  of  God.  Then  we  have 
"  the  power  of  His  might." ' 

We  are  enjoined  to  "  put  on  the  whole  armor  of 
God.""  It  is  important  that  it  should  be  the 
'whole  armor.  No  one  part  of  it  will  suffice.  Every 
part  of  tlie  j^erson  nmst  be  protected,  and  every 
offensive  weapon  must  be  used. 

How  careful  we  must  be  to  see  that  it  is  the 
armor  "  of  God."  No  panoply  of  man's  devising 
will  be  equal  to  this  conflict.  The  circumstances 
indicate  that  nothing  less  than  divine  armor  will 
keep  us  safe. 

We  are  to  meet  the  "  wiles  of  the  devil."  '^  He 
uses  stratagems  of  marvelous  wisdom  and  cun- 
ning. When  he  first  began  his  efforts  against  our 
race,  he, — 

"  With  inspection  deep, 
Considered  every  creature,  whicli  of  all 
Most  opportune  might  serve  his  wiles,  and  found 
The  serpent  the  subtlest  beast  of  all  the  tield."  '' 

Still  "  the  guileful  tempter  "  with  e(|ual,  nay, 
greater   cunning,   hides    in  the  "  mazy  folds  "  of 

1  Verse  10.  '^W-Ysv  11. 

3  ••  ruHKlisc  Lost,'  Book  IX,  85. 


126  STUDIES  J.V  El'HESIANS. 

shrewdest  stratagem  "  the  dark  intent "  he  brings. 

Consider  the  enemies  against  whom  we  struggle. 
They  are  not  "  flesh  and  blood."  ^  They  are 
above  human  powers.  We  struggle  "  against 
l)rincipalities,  against  powers,  against  the  rulers 
of  the  darkness  of  this  world,  against  spiritual 
wickedness  in  the  heavenly  })laces."  ^  We  fight 
with  the  vast  si)iritual  hosts  of  wickedness,  the 
thousand  protean  forms  of  sin  and  its  votaries,  as 
tbey  attempt  to  drive  us  from  the  heavenlies. 

Besides,  there  is  an  "  evil  day  "  ^  coming.  This 
is  the  evil  day  of  temptation,  when  all  its  powers 
Avill  appeal  to  the  trembling  soul,  every  avenue  of 
approach  will  be  attacked,  and  the  lust  of  the  eye 
and  the  pride  of  life  will  be  on  the  point  of  sweep- 
ing us  off  our  feet.  There,  too,  are  the  evil  days  of 
trial,  of  sorrow,  and  of  depression.  How  terrible 
they  are  to  the  crushed  and  Ijroken-hearted  soul ! 
Verily  we  need  "  the  whole  armor  of  God."  There- 
fore the  Apostle  repeats  himself,  "Wherefore  take 
unto  you  the  whole  armor  of  God."  ^ 

We  may  well  spend  a  few  moments  inspecting 
the  armor  of  God  given  us  for  the  conflict. 

I.  Inspect  with  care  the  defensive  armor. 

First  of  all  comes  the  girdle  of  truth. 

We  are  commanded,  '"  Stand,  therefore,  having 
your  loins  girt  al)out  with  truth."  ^  The  girdle  is 
not  for  mere  ornament.  To  the  ancient  warrior  it 
1  Verse  13,  '  Verse  13.  ^  Verse  14. 


THE   WHOLE  ARMOH  OF  OOD.  1  27 

Avas  the  tirst  and  most  imjiortant  i)ieec  of  his  ar- 
mor. It  .gathers  the  forces  of  the  whole  ])0(ly  to- 
gether, gives  it  power  for  exertion,  and  makes  the 
body  nimble  and  athletic.  Besides,  it  was  the 
foundation  piece  for  all  the  rest  of  the  armor,  by 
which  they  were  kei)t  in  })osition.  To  it  the 
sword  was  hung,  constituting,  as  it  were,  a  com- 
plete piece  of  armor  ])oth  ofiensive  and  defensive. 

"  The  loins "  expresses  all  the  thoughts,  emo- 
tions, and  desires  that  spring  up  in  us.  These 
are  to  ])e  gathered  up  by  the  truth,  to  be  ordered 
and  governed  by  it.  We  are  not  only  to  knoAv 
the  truth,  but  every  i)Ower  is  to  be  governed  and 
brought  within  "the  belt  of  rule"  by  the  truth. 
"  Sanctify  them  through  Thy  truth  ;  Thy  word  is 
truth."  "  For  their  sakes  I  sanctify  Myself,  that 
they  also  may  be  sanctified  through  the  truth."  ' 
We  are  in  the  presence  of  the  enemy,  and  hence 
may  not  let  our  hearts  roam  at  will. 

The  next  piece  of  defensive  armor  is  the  breast- 
plate of  righteousness. 

We  are  to  stand,  "  having  on  the  breastplate  of 
righteousness."  "  Does  this  refer  to  the  righteous- 
ness of  Christ?  Then  we  know  it  to  be  immacu- 
late and  invincible.  Not  all  the  darts  of  the  hosts 
of  darkness  could  ])ierce  it,  and  from  its  spotless 
surface  the  flaming  Ixilts  of  justice  fly  off'  as 
harmless  tl i istl c-do w 1 1 . 

1  JoLu  17 :  17,  19.  '^  Verse  14. 


128  STUDIES  IN  EPHESIANS. 

* 

Is  it  practical  righteousness  inwrought  by  the 
Holy  Spirit?  Then  how  important  it  is  to  each 
one  of  us !  If  one  has  gone  astray,  there  is  some- 
thing on  his  conscience;  alarm  comes,  and  cour- 
age is  destroyed.  One  must  hide  in  the  day  of 
battle.  But  living  in  the  holy  sphere  of  duty, 
walking  in  the  paths  of  righteousness,  and  with 
nothing  on  the  conscience,  one  stands  fearless  in 
the  conflict. 

Then  we  are  shod  with  the  sandals  of  peace. 
The  beautiful  description  runs,  "  Your  feet  shod 
with  the  preparation  of  the  gospel  of  peace.'" 
The  sandals  of  the  ancients  Avere  made  of  leather 
or  hide,  and  strengthened  with  spikes.  Thus  one 
could  pass  over  the  roughest  roads  and  stand  with 
firm  footing  in  hand-to-hand  conflict. 

We  are  shod  with  the  preparation  of  the  gospel. 
The  readiness,  the  swiftness  of  the  gospel  bears  us 
on.  He  who  carries  the  gospel  message  must 
have  feet  swift  as  the  Avind,  for  he  bears  a  pardon 
to  the  lost  and  dying. 

Yea,  it  is  the  gospel  of  peace !  The  warrior 
forgets  that  he  fights,  and  in  joy  carries  messages 
of  peace.  Peace!  0  how  sweet  the  word  to  the  ear 
wearied  with  the  noise  and  cries  of  ])attle  and 
death  !  This  peace  is  ours ;  it  fills  our  hearts- 
The  spirit  of  peace  dwells  in  our  souls,  and  the 
God  of  peace  sanctifies  us.  We  daily  commune 
with  God  in  peace,  and  hence  we  should  walk  in 
*  Verse  15, 


THE  WHOLE  ARMOR  OF  GOD.  129 

tlie  spirit  and  power  of  peace.  The  very  message 
we  bear  to  the  world  is  peace.  The  coming  of 
the  Christian  to  tlie  world  should  be  like  the 
peaceful  dawning  of  the  morning,  kissing  the 
lilies  and  touching  "  with  golden  lips  the  mead- 
ows green."' 

The  shield  of  faith  is  <|uite  an  imi)ortant  i)art 
of  the  armor.  "  Al)ove  [over]  all,"  says  the 
Apostle,  "taking  the  shield  of  faith,  wherewith  ye 
shall  be  able  to  quench  all  the  fiery  darts  of  the 
wicked."  '  The  ancient  shield  was  made  of  wood, 
or  of  wood  covered  with  hide,  or  at  times  of  brass, 
and  occasionally  of  gold.  In  many  cases  it  cov- 
ered the  whole  person. 

Confidence  in  God's  character  and  word  is  the 
])erfect  shield  of  defense  for  the  Christian.  His 
character  as  a  truth-loving,  truth-speaking,  and 
truth-fulfilling  God  is  the  basis  of  our  confidence 
and  trust.  Faith  rests  upon  God's  character,  on 
God's  whole  inspired  wortl,  and  above  all,  upon 
Christ,  who  is  the  sum  and  substance  of  that  word. 
This  is  perfect  protection  against  every  dart  of 
the  enemy  ;  come  they  poisoned  and  tipped  with 
the  fires  of  the  pit,  on  this  shield  they  are  all 
quenched.  Every  evil  thought  which  enters  the 
mind  is  a  dart  shot  from  below.  Every  wrong 
em()ti(Mi  is  a  fire-tiii])ed  arrow  hurled  from  the 
gates  of  darkness.  Every  evil  picture  which  ])re- 
1  Ciuoted  ill  "Given  to  Christ,''  \>.  VU.         -  Verse  16, 


130  ST  cm  IKS  IN  Fl'HESIANS. 

sents  itself  in  the  gallery  of  imagination  with  the 
wonderful  witchery  of  an  evil  genius  upon  it,  is 
from  the  wicked  one.  Every  suggested  doubt, 
after  God  has  spoken,  is  "  of  the  wicked  one." 
He  seeks  to  destroy  our  confidence,  our  faith,  and 
hence  our  communion  with  God.  But  in  the 
hottest  battle,  when  the  air  is  all  afire  with  the 
blazing  darts  of  evil,  the  Christian  has  only  to 
"  gripe  fast  his  orVjed  shield," '  and  lo  !  every  dart 
is  quenched  and  lies  harmless  at  his  feet.  We  all 
need  Zophiel  warning  that  — 

"  No  drizzling  shower 
But  rattling  storm  of  arrows  barbed  with  fire  "  ^ 

will  fall  upon  us,  and  to  bear  aloft  over  every 
vital  part  the  golden  shield  of  faith. 

There  is  also  the  helmet  of  salvation.  "And 
take  the  helmet  of  salvation " '  is  another  safe- 
guard. The  salvation  of  a  soul  once  brought  to 
God  is  a  settled  thing.  "  He  that  believeth  on 
the  Son  hath  everlasting  life."  *  "  That  whosoever 
believeth  in  Him  might  not  perish,  but  have  ever- 
lasting life."  ■'  "  No  man  can  jiluck  them  out  of 
My  Father's  hand."*^  What  a  blessed  helmet  is 
this !  In  my  battles  with  the  enemy  I  have  on 
My  head  the  assurance  of  salvation.  The  enemy 
cannot  touch  one ;  he  has  eternal  life.    Satan  can- 

1  "  Paradise  Lost,"  Book  VI,  543. 

2  "  Paradise  Lost,"  Book  VI,  545. 

»  Verse  1 T.      *  John  3 ;  36,      ^  john  3:16.       « .Jolin  1 0 :  2'.). 


THE  WHOLE  ARMOR  OP  ODD.  131 

not  crusli  tliat  great  fact  that  nothing  can  "sepa- 
rate us  from  the  love  of  God  which  is  in  Christ 
Jesus." '  How  this  gives  boldness  in  the  day  of 
conflict !  Having  the  consciousness  that  God  has 
saved  us,  we  go  on  with  the  head  lifted  up,  and 
fearing  nothing  even  on  the  fierce  edge  of  battle. 
The  soldier  who  knows  that  he  bears  a  charmed 
life  can  enter  the  tliickest  of  tlie  battle  without 
fear,  and  can  stand  where  death  shoots  thickest 
his  fatal  darts,  or  carry  his  person  through  deadly 
lines  and  over  bristling  bulwarks. 

The  Christian  bears  that  charmed  life,  an  im- 
mortal life  of  grace  which  cannot  be  destroyed. 
He  can  stand  before  the  fiery  lines  of  spiritual 
darkness  or  meet  principalities  and  powers,  or 
charge  in  perfect  assurance  upon  even  the  prince 
of  the  power  of  the  air,  and  fear  not  his  deadly 
lance. 

II.     Let  us  now  inspect  the  offensive  armor. 

The  sword  of  the  Spirit  is  first  placed  in  our 
hands. 

"  The  sword  of  the  Spirit,  which  is  the  word  of 
God."  '■'  It  is  called  the  sword  of  the  Spirit  because 
the  Spirit  gave  the  word,  inspired  its  authors,  and 
inwrought  His  own  holy  life  with  its  every  line. 
It  is  a  weapon  of  the  heavenly  armory,  and  of 
celestial  temper.  It  is  like  the  sword  of  Michael 
which  — 

•  Rom.  8:. 39.  ^^  Verse  17. 


132  STUDIES  IN  EPHESIANS. 

"  From  the  armory  of  God 
Was  given  tempered,  tliat  neither  keen 
Nor  solid  might  resist  that  edge."' 

Of  course  no  earthly  steel  can  stand  before  its 
two-edged  sharpness.  When  lifted  high,  a  noble 
stroke,  even  though  it  falls  on  the  proud  crest  of 
Satan, — 

"No  sight 
Nor  motion  of  (|uicli  thought,  less  could  his  shield 
Such  ruin  intercept." "-^ 

The  Spirit  gives  skill  and  power  to  wield  this 
sword.  The  Spirit  teaches  us  to  handle  it.  The 
Spirit  recalls  suitable  passages  at  the  moment  of 
trial  or  temptation,  and  makes  them  all-powerful 
to  slay  the  foe. 

Here  we  find  the  most  powerful  weapon  of  the 
Christian's  strength.  "  The  word  of  God  is  quick 
and  powerful,  and  sharper  than  any  two-edged 
sword,  piercing  even  to  the  dividing  asunder  of 
soul  and  sj^irit,  and  of  the  joints  and  marrow,  and 
is  a  discerner  of  the  thoughts  and  intents  of  the 
heart."  ^  This  weapon  indeed  is  not  carnal,  but 
"  mighty  through  God  to  the  pulling  down  of 
strongholds,  casting  down  imaginations  and  every- 
thing that  exalteth  itself  against  God."* 

Christ  is  our  perfect  example,  as  in  the  power 
of  the  Spirit  He  wields  this  sword  of  God.     See 

1  "Paradise  Lost,"  Book  VI,  320. 

2  "  Paradise  Lost,"  Book  VI,  200. 
^Heb.  4  :  12.  *2  Cor.  10  :  4,  5. 


THE  WEOLE  ARMOR  OP  GOD.  133 

tlie  devil  in  the  wilderness  tempting  and  trying  in 
all  points  the  Holy  One,  and  endeavoring  in  every 
way  to  make  Him  foil.  Mark  His  calm  confi- 
dence, as  every  time  with  passage  exactly  suited 
to  the  circumstances,  He  stops  the  mouth  of  the 
arch  enemy. 

He  hungered,  and  with  wily  cunning  Satan  said 
to  Him,  "If  thou  be  the  Son  of  God,  command 
this  stone  that  it  be  made  bread."  '  Forth  from 
the  girdle  of  truth  and  out  of  tlwmrmory  of  God, 
Christ  draws  the  sword  of  the  Spirit,  and  upon  its 
sharp  blade,  shining  with  heavenly  light,  we  read  : 
"  ^lan  shall  not  live  by  bread  alone,  but  by  every 
word  of  God.'"  Satan  trembles  while  it  flashes 
before  him. 

See  Him  yonder  on  the  mountain  top.  Satan 
shows  Him  all  the  kingdoms  of  the  world  in  a 
moment  of  time,  and  tempts  Him  with  this  :  "  All 
this  power  will  I  give  thee  and  the  glory  of  them  . 
.  .  .  if  thou  therefore  wilt  worship  me,  all  shall 
be  thine."  ^  Again  flashes  forth  upon  the  tempter 
the  sword  of  the  Spirit,  and  written  upon  its 
blade,  "  Thou  shalt  worship  the  Lord  thy  God, 
and  Him  only  shalt  thou  serve,"  *  and  with  one 
l)low  Christ  brings  the  wily  tempter  to  his  knees. 

Jiehold  again  yon  pinnacle  of  the  temple;  the 
tempter  suggests:    "If  thou  be  the  Son  of  God, 

^Luke  4  :  3.  '-'Luke  4  :  4. 

^  Lnke  4  :  6,  7.  *  Luke  4  :  8. 


134  STUDIES  IN  EPHESIAN-S. 

cast  thyself  clown."  '  In  the  might  of  holy  omnip- 
otence Christ  lifts  the  sword  flaming  in  letters  of 
living  light,  "  Thou  shalt  not  temj^t  the  Lord  thy 
God,"  '^  and  smites  the  prince  of  the  povver  of  the 
air ;  he  bites  the  dust  in  utter  defeat. 

And  behold,  angels  came  and  ministered  unto 
the  conquering  Christ.  So  wielding  the  sword 
in  the  energy  of  the  S})irit  and  winning  the 
victory,  they  will  minister  to  us  and  fill  our 
hearts  with  the  peace  of  God. 

Prayer  in  the  Spirit  is  the  second  weapon. 

"  Praying  always  with  all  prayer  and  supplica- 
tion in  the  Spirit,"  ^  closes  this  list  of  beautiful  in- 
junctions. We  are  thrown  back  in  dependence  on 
God.  His  power  ner\'es  our  arms  with  onmipo- 
tence.  Prayer  brings  us  to  the  Lord,  and  makes 
us  strong  in  Him. 

"Satan  trembles  wheu  he  sees 
The  weakest  saint  upon  his  knees." 

Here  is  the  amulet  against  every  Circean  spell ; 
the  enchantment  against  every  siren  song  of  vice. 
Hence  the  song  runs, — 

"  And  oft  escaped  the  tempter's  snare 
By  thy  return,  sweet  hour  of  prayer." 

The  supplication  is  la  the  Spirit,  and  hence  the 
prayer  will  ever  be  answered,  being  according 
to  the  mind  of  God. 

1  Luke  4:9.  ~  Luke  4  :  13.  =*  Verse  18. 


THE    WHOLE  ARMOR  OF  OOD.  135 

It  is  prayer  and  KUi)))licati()n  "  for  all  saints  "  " 
and  "  for  me,"  ^  the  Apostle  who  stands  in  the 
thickest  of  the  hattle.  The  whole  church  is  borne 
on  its  heart  of  love  to  a  throne  of  grace,  and  looks 
for  perfect  victor3^ 

Like  a  Joshua  on  the  field  of  battle,  prayer 
stops  the  sun  in  its  fiery  track,  and  quiets  the 
haste  of  the  moon  in  her  flight.  It  came  an  angel 
of  God's  power  to  open  the  prison  doors  and  lead 
forth  the  Apostle  Peter.  It  filled  the  dungeon 
with  songs  at  midnight  and  opened  every  cell  be- 
fore Paul  and  Silas. 

A  vision  comes  before  mine  eyes.  Yonder  is 
the  cliurch  drawn  up  in  battle  array ;  all  there, 
from  the  grey-haired  sire  to  the  youngest  child 
member.  They  are  clad  in  the  whole  armor  of 
God  — the  girdle  of  truth,  the  breastplate  of  right- 
eousness, the  sandals  of  the  gospel  of  peace,  the 
shield  of  faith,  and  the  helmet  of  salvation;  at 
their  side  hangs  the  sw^ord  of  the  Spirit,  while 
ever  and  anon,  eyes  watchful  of  the  enemy  are 
lifted  to  heaven  in  prayer.  One  lieart  of  love, 
filled  by  one  Holy  Spirit  of  God,  is  in  all,  and  one 
living  front  they  i)rescnt  to  the  evil  one. 

In  opposing  line  stand  the  powers  of  evil, — 

principalities,  powers,  rulers  of  this  world,  all  the 

spiritual    hosts   of    wickedness   in   the    heavenl}^ 

places;    they   arc   under    the   leadership   of    the 

1  Verse  18.  '^  Verse  19. 


lr}fi  STUDIES  IX  ErHESlANS. 

prince  of  the  power  of  the  air,  whose  crown  jewels 
light  the  field  of  l)attle  with  the  glare  of  the  pit. 
Each  is  armed  in  the  panoply  of  evil ;  they 
hurl  their  fiery  shafts  upon  the  forces  of  God 
until  the  sun  is  hid.  The  golden  shields  of  faith 
are  lifted,  and  harmless  lies  every  missile  at  their 
feet.  Now  the  warriors  of  God,  at  a  signal  from 
the  Captain  in  the  heavens,  draw  their  swords, 
Idinding  the  hosts  of  darkness  with  the  ineftaLle 
light  of  their  celestial  l)lades;  they  rush  upon  the 
enemy,  cut  them  down,  and  trample  them  in  the 
dust ;  those  that  escape  flee  away  in  haste  and 
fear.  The  victory  is  comi)lete.  The  battle  in  the 
heavenlies  is  ended. 

But  where  are  the  victors  ?  They  are  not  to  lie 
found  upon  the  field.  Lift  your  eyes.  Behold  ! 
With  the  old  armor  of  earth  laid  aside,  clad  in 
garments  of  white,  with  palms  of  victory  in  their 
hands,  amid  hallelujahs  of  heaven,  they  march 
lieneath  the  triumphal  arches  entwined  with  ama- 
ranth and  laurel  of  celestial  fields.  They  stand 
on  the  sea  of  glass  mingled  with  fire  before  the 
rainbow-circled  throne  of  God  and  the  Lamb. 
He  places  upon  the  head  of  each  a  crown  of 
righteousness,  saying :  "  To  liim  that  overcometh 
will  I  give  to  sit  with  Me  in  My  throne,  even  as  I 
also  overcame,  and  am  set  down  with  My  Father 
in  His  throne."  '  God  has  ceased  when  the  great 
multitude  lifts  its  voice, — 

iRev.  3:31. 


TirE   WHOLE  AJi-UOR  OF  OOD.  137 

'  Loiul  as  from  numbers  without  number,  sweet 
As  from  blest  voices  attuning  joy,  heaven  rung 
AVith  jubilee,  and  loud  hosannas  (illVl 
The  eternal  regions:  lowly,  reverent. 
Toward  either  throne  they  bow,  and  to  the  ground 
With  solemn  adoration  down  they  cast 
Their  crowns  inwove  with  amaranth  and  gold. 
Immortal  amaranth,  a  liow'r  which  once 
In  Paradise,  fast  by  the  tree  of  life, 
Began  to  bloom,  but  soon  for  man's  offense 
To  heav'n  remov'd  where  first  it  grew,  now  grows. 
And  flowers  aloft  shading  tiie  fount  of  life  ; 
And  where  the  river  of  Bliss  through  midst  of  heav'n 
KoUs  o'er  Elysian  flow'rs  her  amber  stream  ; 
With  these  that  never  fade  the  s])irits  elect 
Bind  their  resplendent  locks  inwreath'd  with  beams. 
Now  in  loose  garments  thick  thrown  off,  the  bright 
Pavement,  that  like  a  sea  of  jasper  shone, 
Impurpl'd  with  celestial  roses  smil'd. 
Then  crown'd  again,  their  golden  harps  thej^  took. 
Harps  ever  tuu'd,  that  glittering  by  their  side 
Like  (juivcrs  hung ;  and  with  preamble  sweet 
Of  charming  symphony,  they  introduce 
Their  sacred  song,  and  waken  raptures  high  ; 
No  voice  exempt,  no  voice  but  well  could  join 
Melodious  part ;  such  concord  is  in  heav'n."^ 

1  ''Paradi.se  Lost,"  Book  III,  344. 


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Studies  in  Ephesians... 

Princeton  Theological  Seminary-Speer  Library 


1    1012  00064  5442 


